Jinacaritaṁ, The Life of the Victorious Buddha by Ancient Buddhist Texts

Jinacaritaṁ: The Life of the Victorious Buddha Original Pāḷi Poem by

Venerable Medhaṅkara Thera edited and translated by

Ānandajoti Bhikkhu

Table of Contents Some Notes on Jinacaritaṁ The Author Ven. Medhaṅkara’s Sources The Poetry of Jinacarita Epithets of the Buddha Words not found in PED

The Life of the Victorious Buddha [Homage to the Three Treasures] [1: The Story of the Far Distant Past] [The Story of Sumedha] [The Story of the Going Forth] [The Story of Buddha Dīpaṅkara] [The Story of the Resolution] [The Story of the Perfections] 2: The Story of the Not-So-Distant Past [The Story of the Conception] [The Story of the Birth] [The Story of the (32) Wonders] [The Story of the Ascetic Kāladevala] [The Story of the Ploughing Festival] [The Story in the Palaces] [The Story of the Signs] [The Story of the Great Renunciation] [The Story of the Departure] [The Story in Rājagaha] [The Story of Sujātā] [The Story around the Bodhi Tree] [The Story of the Defeat of Māra] [The Story of the Perfect Awakening] 3: The Story of the Present Time [The Story of the Seven Weeks] [The Story of Brahmā’s Request] [The Story of the Rolling of the Dhamma Wheel] [The Story of King Bimbisāra] [The Story of the Visit to the Sakyans] [The Story of Yasodharā] [The Story of Jeta’s Wood] [The Story of Jeta’s Wood] [Conclusion]

3 Preface Medieval works, and verse texts especially, are much more difficult to understand and follow than are the Canonical texts, owing to the often very involved sentence structure, long compounds, and difficult similies that are used. Therefore in this text and translation of Jinacaritaṁ I have also given an analysis of the verse before the translation is given, so as to break up the compounds into their components, and re1 organise the sentence as it would be if written with the same words in prose. Many adjectives and adjectival phrases are employed in the descriptions, which add greatly to the beauty of the poem, see, for instance, the description of the Himālaya which runs for 10 verses vv. 22-31; or Kāludāyī’s description of Kapilavatthu: vv. 347-352. But the piling up of adjectives and adjectival phrases which normally occur in Indian languages before the object they describe, presents some difficulties for someone translating into English. The problem is not always solved satisfactorily, and I have occasionally had to bring words forward from quite remote verses in order to make the sense clear. Similarly, as word order is different in English than in Pāḷi, and as the syntax of Medieval composition, unlike the Canonical practice, allows for sentences to run over many verses, it has sometimes been necessary to take two or more verses at a time in the translation. Anandajoti Bhikkhu, October, 2006

The idea for this came from the Sinhala Vyākhās I consulted, but my analysis often differs from the ones given there.

Some Notes on Jinacaritaṁ The Author Very little is known for sure about the author of the Jinacaritaṁ. In the colophon he mentions that he composed the work while residing in a residence (pariveṇa) built by King Vijayabāhu, and that the residence bears the name of the King: Vijayabāhunā Raññā sakanāmena kārite ... pariveṇavare ... in a noble residence ... which was made by King Vijayabāhu ... and which bears his own name. There were a number of Kings who bore that name, and it could refer to any one of them. The first King of that name, for instance, who had a long reign from 10591114 is recorded as having built many vihāras (Mhv. 60.58-63), and also to have greatly encouraged poets (Mhv. 60.75-76). Duroiselle (Jinacarita, p.iii) identified the King as the second of that name, who reigned for one year in A.D. 1186, but the inference, which is based solely on the prosperity that prevailed at that time, seems a little tenuous. Malalasekera in The Pali Literature of Ceylon identifies him as the third King who reigned from 1235-1366;2 he further states that the pariveṇa “probably refers to the vihāra built by Vijaya-Bāhu III, who ruled at Dambadeniya”, and refers to Mhv. 81.58, in support. The verse there reads: Atha Vattalagāmasmiṁ bhikkhūnaṁ sakanāmato Rājā Vijayabāhavhaṁ vihāraṁ sādhu kārayī, then in Vattalagāma3, the King called Vijayabāhu (III), had a monastery built for the bhikkhus, and in his own name. If we compare that with the colophon above the similarity is striking, and it is easy to see how Malalasekera came to his conclusion. But although it could have been this vihāra that Medhaṅkara was referring to, it is by no means certain. Even if he did live in a monastery built by that King, however, that cannot be taken as an indication that he lived during that King’s time, as there is nothing in the colophon to suggest contemporaneity of our Author and the King. In the same place Malalasekera identifies our author with the author of Payogasiddhi, and refers to him as Vanaratana Medhaṅkara, but on what grounds this identification has been made has not been clarified.4 The Medhaṅkara who wrote the Payogasiddhi, wrote an elaborate colophon to the work in which he calls himself Vanaratana Medhaṅkara, he also identified his teachers, and the King who supports him,5 but he doesn’t say he wrote the Jinacarita. 2

For some reason in DPPN, II, p. 663, while referring to his previous work, he says that the King was the second. Perhaps this is a printing error? 3 Vattalagāma has been further identified by Somapala Jayawardhana in his Handbook of Pali Literature, p. 64. as the village Wattala, which still exists south of Colombo. 4 Jayawardhana follows him, but he also gives no reasons for the identification. 5 King Bhuvanekabāhu.

Some Notes on Jinacaritaṁ - 5

Again, the Jinacarita does not mention Payogasiddhi, and nor does the author identify himself as Vanaratana. Given that the name Medhaṅkara is common, it seems a bit presumptious to say the authors are the same, and all theories based on this assumption simply fall to the ground for lack of evidence to support them. It seems safer therefore here to leave speculation aside, and admit that we remain very much in the dark in regard to our Author’s history.

Ven. Medhaṅkara’s Sources The chief source for the material of the poem is the Jātakanidāna (Jā Nid).6 The correspondence is so close that it sometimes appears to be only a versification of the prose original. In illustration of this, we can compare the following:7 Jā Nid: kappasatasahassādhikānaṁ catunnaṁ asaṅkhyeyyānaṁ matthake amaravatī nāma nagaraṁ ahosi. Jinacaritaṁ vv. 8 & 10: kappasatasahassassa catunnañ-cāpi matthake asaṅkheyyānaṁ ... amarasaṅkhātaṁ puraṁ ahosi. Jā Nid: atha ekaccānaṁ devatānaṁ “ajjāpi nūna siddhatthassa kattabbakiccaṁ atthi, pallaṅkasmiñhi ālayaṁ na vijahatī” ti... Jinacaritaṁ vv. 274 & 275: ekaccadevatānāsi: “ajjāpi nūna dhīrassa siddhatthassa yasassino atthi kattabbakiccaṁ hi tasmā āsanam-ālayaṁ na jahāsī” ti... Jā Nid: Sākiyā nāma mānajātikā mānatthaddhā, te “siddhatthakumāro amhehi daharataro, amhākaṁ kaniṭṭho, bhāgineyyo, putto, nattā" ti cintetvā, daharadahare rājakumāre āhaṁsu “tumhe vandatha, mayaṁ tumhākaṁ piṭṭhito nisīdissāmā" ti. Jinacaritaṁ vv. 364 - 366: sañjātamānasatthaddha-Sākiyā: “amhākam-esa siddhattho putto natto ti” ādinā cintayitvāna, dahare dahare rājakumāre idam-abravuṁ: “tumhe vandatha siddhatthaṁ na vandāma mayan”-ti taṁ idaṁ vatvā, nisīdiṁsu.

The Poetry of Jinacarita The text of Jinacarita shows the influence of both Sanskrit Alaṅkāraśāstra (Poetics) and Chandaḥśāstra (Metrics), being very developed in both of these arts. At only 472 verses, the shortness of the work prevents it from being classed as a Mahā Kāvya, but it nevertheless has many of the charactersitics of that literature. As required, it begins with a benediction, is built around a romantic story, and has a wise and noble hero. It includes extended descriptions of towns, lakes, mountains, the seasons, the 8 moon and the sun, and also has sports, love-scenes, feasts, battles and so on.

The verses describing the Rains Residences of the Buddha near the end of the poem (vv.

436-457), are additional to the history covered by the Jātaka Nidāna, but everything else is in that work. 7 The word order in Jinacarita, is here rearranged slightly to bring out the verbal similarity. Many more examples could easily be assembled. 8 There is a famous passage in Daṇḍin’s Kāvyādarśa where he outlines what an epic should entail:

Some Notes on Jinacaritaṁ - 6 The verses are decorated with numerous alaṅkāras, including metaphors, similies, double-meanings, and so on. These also often cause considerable problems for a would-be translator, as these figures, which sound quite acceptable in Sanskrit and Pāḷi, are not always so obvious once put into English. Very often we come across metaphor (r ū p a k a ), as in: Sambuddhāravindavadano, the lotus-faced Sambuddha (300); Dhammabhākaraṁ, the Dhamma-sun (2); Saṅghacandaṁ, the Saṅgha-moon (3), ambujabuddhiyā, lotus-intelligence (317) and so on. Similie (u p a m ā ) is seen in many verses of the text, we can illustrate it with this beautiful image of the Buddha, v. 304: Tatojapālodayapabbatodito mahappabho buddhadivākaro nabhe maṇippabhāsannibhabhāsurappabho pamocayaṁ bhāsurabuddharaṁsiyo Translation: Then the Buddha rose from the Goat-Herder’s (Tree), like the sun rising with great light into the sky over the mountain, like a shining and bright jewel-light, emitting the shining Buddha-rays. In illustration of the double-meaning (s i l e s a ) consider the following compound: lataṅganāliṅgitapādapindā (104), which may be translated as: Lordly trees were surrounded by creepers; or as: Lordly trees were surrounded by slender women. In the translation I have taken the only reasonable course open to me and translated it twice. In order to make the translation intelligible I have sometimes found it necessary to extend it by including material that otherwise would have appeared in the notes, and broken up the flow of the narrative. So, for instance, I have quite often replaced pronouns with proper names, and placed them in brackets, e.g. v. 164: abhinikkhamanaṁ tassa ñatvā varaturaṅgamo tena sajjiyamāno so hesāravaṁ udīrayi Translation: Having understood it was for (the Bodhisatta’s) Great Renunciation, that noble horse, while being harnessed by (Channa), neighed excitedly. If we replace the proper names with pronouns here we can see there is confusion as to who is doing the harnessing. The verbal complexity of the work is very noticeable. We often see infinite verbal forms employed across many verses, before we eventually come to a finite verb, which brings the movement to a conclusion. See for instance, the run of particples Sargabandho mahākāvyaṁ ucyate tasya lakṣaṇaṁ: Āśīrnamaskriyā vastunirdeśo vāpi tanmukham || Itihāsakathodbhūtamitarad eva sadāśrayam Caturvargaphalāyattaṁ caturodāttanāyakam || Nagarārṇavaśailartucandrārkodayavarṇanaiḥ Udyānasalilakrīḍāmadhupānaratoysavaiḥ Vipralambhair vivāhaiś-ca kumārodayavarṇanaiḥ ||

Some Notes on Jinacaritaṁ - 7 from verses 330-335: So Bimbisāra-Narindo Mahesino ... suṇitvā ... vibhūsito ... upagantvāna ... sobhayanto ... nisinno ... gantvā ... ānīto ... cālayanto... patigaṇhiya. As in Sanskrit verse, in many places the present participle has to be taken in a finite sense, for the sentence to make sense.9 I have noted the following examples: viharanto (33) vasanto (69) abhipālayanto (86) gacchaṁ (141) patiṭṭhapesā (199) gacchaṁ (221) sammasanto (269) pavattento (316) caṅkamanto (278) pabodhayanto (279) vindaṁ (280) anuvilokento (415) vindanto (460). As in Sanskrit literature there are some very long compounds in the present work, which sometimes cross the pādayuga, and occasionally extend for the whole line, e.g. the following Upajāti verse 348: ⏑−⏑−¦−⏑⏑¦−⏑−⏑¦¦−−⏑−¦−⏑⏑¦−⏑−−

visiṭṭhagandhākulaphāliphulla-nānāvicittāni mahīruhāni ⏑−⏑−¦−⏑⏑¦−⏑−⏑¦¦−−⏑−¦−⏑⏑¦−⏑−−

sucittanānāmigapakkhisaṅgha-saṅgīyamānuttamakānanāni We sometimes see the sandhi itself cross the pādayuga, which is frowned upon in the prosodic literature, e.g. −⏑−−¦⏑−−−¦¦⏑−⏑⏑¦⏑−⏑−

pathyā Siloka

yācito tena sambuddhāravindavadano jino the last syllable of the prior line = sambuddha-aravinda- (300) ⏑−⏑−¦−⏑⏑¦−⏑−−¦¦⏑−⏑−¦−⏑⏑¦−⏑−−

Upajāti

sugandha-indīvarakallahārāravindarattambujabhūsitāni the last syllable of the prior line = -kallahāra-aravinda- (349cd) Something we will not normally see in Sanskrit literature is ellipsis, which is common in Pāḷi, and which, despite the obvious Sanskrit influences, is also found in this poem: see e.g. pañca-abhiññā- (33c), sa-inda- (242a), saddhamma-amata- (332b), sugandha-indīvara- (349c), -ākiṇṇa-acchodaka- (362ab), dasa-aṭṭhamasmiṁ (452c), dhamma-asinā (453b).

Epithets of the Buddha Ven. Medhaṅkara was very fond of using various names and epithets for his Hero, and they occur in nearly every other verse. Here I have collected the varieties used, and it so happens they come to nearly 100. They are listed here with the translation adopted, wherever appropriate: Aṅgīrasa Adantadamaka Atula Arahata Isi 9

Aṅgīrasa Tamer of the untrained Incomparable One Worthy One Sage

For this usage see Perniola, Pali Grammar, p. 359

Some Notes on Jinacaritaṁ - 8 Uḷārapaññā Uttama Guṇākara Guṇaṇṇava Guṇasekhara Cakkhumā Janindānam-inda Jina Jinaṅkura Jinapakkhirājā Jutindhara Tapodhana Tathāgata Tibhavekanātha Tibhavekanāyaka Tilokagaru Tilokahitada Tilokamahita Tilokanātha Tilokatilaka Tilokekanetta Tilokekavilocana Danta Dayālaya Devātideva Dipadānam-inda Dipaduttama Dhīmatā Dhammarājā Dhammissara Dhīra Dhitimā Narādhipa Narāsabha Narasīharāja Narinda Narissara Naruttama Nātha Pabhaṅkara Paramamāraji Pavara Buddha Bhagavā Bhūpāla Bhūripaññā Mahabbala Mahādaya Mahīpati

One of Extensive Wisdom Supreme One Mine of Virtue Ocean of Virtues Head of all Virtues Visionary One Lord of the Lords of Men Victor Budding Victor (i.e. the Bodhisatta) Victorious Bird-King Brilliant One Great Ascetic Realised One Sole Protector of the Three Realms of Existence Sole Leader of the Three Realms of Existence Teacher of the Three Worlds One who Gives Benefit to the Three Worlds One Honoured by the Three Worlds Protector of the Three Worlds Ornament of the Three Worlds Sole Leader of the Three Worlds Sole Eye of the Three Worlds Trained One One who has Pity as his Abode Deva of Devas Lord of Men Supreme Man Devout One King of Dhamma Master of the Dhamma Hero Firm One Ruler of Men Best of Men King Lion of a Man Lord of Men Master of Men The Supreme Man Protector Light-Maker Excellent Victor over Māra Excellent One Buddha Gracious One Protector of the Earth One of Extensive Wisdom One of Great Strength One of Great Pity Master of the Earth

Some Notes on Jinacaritaṁ - 9 Mahāpaññā Mahāvīra Mahāyasa Mahesi Mahiddhi Muninda Munimegha Munipuṅgava Munirājā Munisīharājā Munivara Yasassina Lokahita Lokahitekanātha Lokālokakara Lokanātha Lokanāyaka Lokantadassī Lokattayekasaraṇa Lokavidū Lokekabandhu Lokekanāyaka Lokekarājā Lokuttama Vīra Varadhammarājā Vipulayasa Visālapaññā Visuddha Sabbaññū Sajjana Sakyamuni Sakyamunikesarī Sambuddha Sammā-Sambuddha Santa Santamāna Satthā Sivaṅkara Subhaga Sugata Hitesī

Greatly Wise One Great Champion Greatly Famous One Great Seer Sage of Great Power Lord of Sages Raincloud-Sage Noble Sage King of Sages Lion King of Sages Noble Sage Famous One He who delights in the World’s Benefit Sole Protector of the World’s Benefit One who Makes Light for the World Protector of the World Leader of the World One who Sees to the End of the World Sole Refuge of the Three Worlds Knower of the Worlds Sole Kinsman of the World Sole Leader of the World Sole King of the World Supreme One in the World Champion Noble King of Dhamma One of Extensive Fame One of Broad Wisdom Pure One Omniscient One Good Man Sakyan Sage Sage-Lion of the Sakyas Sambuddha Perfect Sambuddha Peaceful One One of Peaceful Mind Teacher Safety-Maker Favoured One Fortunate One Benefactor

Some Notes on Jinacaritaṁ - 10

Words not found in PED Duroiselle in his edition of Jinacarita, published in 1906, listed many words and meanings that were not found in Childers’ Pali Dictionary. It is unfortunate indeed that the Pali Text Society’s Pali English Dictionary hardly rectified this situation, and there are still many words to list that are not found in that dictionary. They are mainly derived from Sanskrit words used in Classical Literature. aṅghi, m., feet. atikomala, adj., exceedingly soft; producing affection. atisobhati, ati + sobh + a, greatly beautifying. anaggha, m., priceless (cf. aggha). anokāsa, adj., full. apahāsakara, m., mocker. ambāsaya, m., lake, pool. avanipa, m., lord of the earth; a king. asādisa, adj., incomparable; matchless (cf. sādisa). asitasela, m., sapphire. indu, m., the moon. uttuṅga, adj., tall. uparatta, adj., altogether red. ummāraka, m., threshold (cf. ummāra). katāvakāsa, adj. (= katokāsa), being permitted; given leave to; opportunity. kadambaka, n., multitude; troop; herd. kammajamāla, m., the pangs of childbirth. kalīra, nt., the soft part above the stem of a palm tree. kulūpaga, adj., one who frequents a family; an advisor. kumantaṇa, m., bad advice, an evil counsel. klesa, (= kilesa) m., passion; lust; depravity; impurity; defilement. guṇākara, m., a mine of virtue. gopura, nt., gateway; gate tower; city gates. jinaṅkura, m., a budding victor i.e. a bodhisatta. jhara, m., waterfall. dānavaka, m., a divine being. dirada, m., lit: two-tusked; a tusker. dīpakāla, m., day-time. devaṅgaṇā, f., a deva-maiden. devindacāpa, m., the lord of the gods bow, a rainbow. dvāramūla, nt., door-sill. dharādhara, m., a mountain. dhī, f., wisdom personified. dhīmantu, adj., wise; devout. narādhipa, m., the ruler of men. nijjhara, m. (= jhara), waterfall. pacāra, m., proceed, appear, perform, behave. paṇya, m., a trader; wares. padakkama, m., orderly lines. bimbādhara, m., a lip red like the Bimba fruit. bhākara, m, the sun.

Some Notes on Jinacaritaṁ - 11 bhukuṭi, f., frown. bhuvana, m. (= bhavana), worlds. bhūpāla, m., protector of the earth; a prince. bhūmikā, f., earth; ground; a floor; a story. makarākara, m., the sea; repository. mahanīya, adj., respectable. moḷiratana, nt., bejewelled. rativaḍḍhana, nt., delightful; delight-increasing. rasāyana, m., pleasure. lāvaṇṇa, m., beautiful. vanitā, f., women. vāridhāra, f., torrent; stream; shower. vidduma, m., coral. vuṭṭhidhārā, f., showers of rain. saṁvītināmeti, vi + ati + nam + e, spends time; waits. saṅkhaṇḍeti, saṁ + khaṇḍ + e, break into pieces (cf. khaṇḍeti). sabbhi, adj., the virtuous. sampīta, past.p. of sampivati, soaked; stewed. sīkara, m., mist. sudhīsa, m., a wise man; sage. suphulla, su + past.p. of phalati, full flowering; blossoming. suvañjita, su + past.p. of añjeti or añjati, collyrium-annointed. seṇi, f., a line; row; multitude; flock. hesārava, m., the sound of neighing. Further these meanings of words are not found in PED: ānana, m., face. ākula, adj., crowded. āvalī, f., a multitude. ketu, m., bright; a torch; an eminent person. gabbha, m., a storeroom. garu, m., parent. jantu, m., earth creatures like worms, etc. jala, m., tear. pesala, adj., well-formed. mugga, m., casket. latā, f., a slender woman. vadhū, f. cf. vadhukā, a woman; a bride. valaya, nt., an enclosure. sandhāraka, adj., bearing. siṅga, nt., a turret.

[Jinacaritaṁ]10 [The Life of the Victorious Buddha] Namo Tassa Bhagavato Arahato Sammāsambuddhassa Reverence to Him, the Gracious One, the Worthy One, the Perfect Sambuddha

[Ratanattayavandanā]11 [Homage to the Three Treasures] uttamaṁ uttamaṅgena namassitvā mahesino nibbānamadhudaṁ pādapaṅkajaṁ sajjanālinaṁ [1] Mahesino uttamaṁ pāda-paṅkajaṁ sajjana-alinaṁ Nibbāna-madhudaṁ uttamaaṅgena namassitvā, Having worshipped the Great Seer’s supreme lotus feet with my head, which gives the sweetness of Emancipation to good men like honey gives sweetness to bees,12 mahāmohatamaṁ loke dhaṁsentaṁ dhammabhākaraṁ pātubhūtaṁ mahātejaṁ dhammarājodayācale [2] Dhamma-Rāja-udaya-acale Dhamma-bhākaraṁ, mahā-tejaṁ pātu-bhūtaṁ mahāmoha-tamaṁ dhaṁsentaṁ, and the sun-like Dhamma, which arose from the immoveable King of Dhamma, and by the appearance of its great splendour dispels the great darkness of ignorance in the world,

Rouse, Duroiselle: Jinacarita (i.e. the stem form of the title); Vimalavaṁsa, Tilakasiri: Jinacaritaya (i.e. the Sinhala form of the title); Jinacaritaṁ (neuter) is the correct form for the title of the book, following the label usage of the nominative as indicated in Wijesekera’s Syntax § 23. The title itself occurs nowhere in the book, but can be inferred from verses 4 & 459. 11 The titles are placed in brackets as they are not in the original. They have been included here to outline the structure of the story. The main divisions are based on the Jātakanidānakathā (Jā Nid). 12 It is very difficult to translate the opening verses, which play on similies which are not obvious once put into English.

Jinacaritaṁ - The Life of the Victorious Buddha - 13 jantucittasare jātaṁ pasādakumudaṁ sadā bodhentaṁ saṅghacandañ-ca sīlorukiraṇujjalaṁ [3] sīla-uru-kiraṇa-ujjalaṁ Saṅgha-candaṁ ca, sadā jantu-citta-sare jātaṁ pasādakumudaṁ bodhentaṁ, and the moon-like Saṅgha, with its widespread, refulgent, and glorious virtue, which, just as a lotus (is always) born in water, always awakens faith in the minds of the people, tahiṁ tahiṁ suvitthiṇṇaṁ jinassa caritaṁ hitaṁ pavakkhāmi samāsena sadānussaraṇatthiko [4] tahiṁ tahiṁ su-vitthiṇṇaṁ Jinassa caritaṁ hitaṁ sadā-anussaraṇa-atthiko samāsena pavakkhāmi. I will tell in short the life of the Victorious (Buddha),13 which is of truly widespread benefit both near and far,14 the value of which I always remember. paṇītaṁ taṁ sarantānaṁ dullabham-pi sivaṁ padaṁ adullabhaṁ bhave bhogapaṭilābhamhi kā kathā? [5] Taṁ sarantānaṁ paṇītaṁ dullabhaṁ sivaṁ padaṁ pi adullabhaṁ bhave, kā bhogapaṭilābhaṁ hi kathā? To those who remember it, the excellent, rare, and safe state15 becomes not so rare, so why speak about the acquisition of wealth?16

The Buddha is also called a Jina in the original texts, see for instance DN 21: Buddhaṁ namassāma Jinaṁ Janindaṁ. It is this phrase (Jinassa caritaṁ) in compound (Jina-caritaṁ) that lends its name to the book, see also verse 459, where the same phrase occurs. 14 Lit: in that place and in that place. 15 i.e. Nibbāna. 16 i.e. Why speak about things of less value?

Jinacaritaṁ - The Life of the Victorious Buddha - 14 tasmā taṁ bhaññamānaṁ me cittavuttapadakkamaṁ sundaraṁ madhuraṁ suddhaṁ sotusotarasāyanaṁ [6] sotahatthapuṭā sammā gahetvāna nirantaraṁ ajarāmaram-icchantā sādhavo paribhuñjatha [7] Tasmā me bhaññamānaṁ, taṁ citta-vutta-padakkamaṁ, sundaraṁ madhuraṁ suddhaṁ sotu-sota-rasa-āyanaṁ, sammā sota-hattha-puṭā gahetvāna, nirantaraṁ ajara-amaraṁ icchantā, sādhavo paribhuñjatha. Therefore, those who truly have put the hollow of their hands to their ear,17 who constantly wish for that which is free from old-age and death, those good people should enjoy my recital, which is made in lovely verses and orderly lines, beautiful, sweet, pure, bringing pleasure to the ears of those who listen.

i.e. those who ‘give ear’ as we say in English.

Jinacaritaṁ - The Life of the Victorious Buddha - 15

[1: Durekathā] [The Story of the Far Distant Past] [Sumedhakathā] [The Story of Sumedha] kappasatasahassassa catunnañ-cāpi matthake asaṅkheyyānam-āvāsaṁ sabbadā puññakāminaṁ [8] Catunnaṁ asaṅkheyyānaṁ ca api kappa-sata-sahassassa matthake sabbadā puññakāminaṁ āvāsaṁ, At a time of four immeasurables, and a hundred thousand aeons ago (there was a city where)18 those who desired merit everyday resided, nānāratanasampannaṁ nānājanasamākulaṁ vicittāpaṇasaṅkiṇṇaṁ toraṇagghikabhūsitaṁ [9] nānā-ratana-sampannaṁ nānā-jana-samākulaṁ vicitta-āpaṇa-saṅkiṇṇaṁ toraṇaagghika-bhūsitaṁ, (it was) endowed with various jewels, crowded with various people, full of beautiful shops, adorned with decorated towers, yuttaṁ dasahi saddehi devindapurasannibhaṁ puraṁ amarasaṅkhātaṁ ahosi ruciraṁ varaṁ [10] dasahi saddehi yuttaṁ Deva-Inda-pura-sannibhaṁ, ruciraṁ varaṁ Amara-saṅkhātaṁ puraṁ ahosi. having the ten sounds,19 like unto the city of (Sakka) the Lord of the Devas - it was a brilliant, excellent city named Amara.20

Brought forward from v. 10. Jā Nid: The sounds of elephants, horses, chariots, drums, tabours, lutes, song, cymbols, conch-shell, and the cry of "enjoy, drink, eat!". 20 Also known as Amaravatī; it is said that many gods (amara, lit: immortals) had taken up residence there, hence the name of the city. 19

Jinacaritaṁ - The Life of the Victorious Buddha - 16 tahiṁ brāhmanvaye jāto sabbalokābhipūjito mahādayo mahāpañño abhirūpo manoramo [11] Tahiṁ brāhma-anvaye jāto, sabba-loka-abhipūjito, mahā-dayo mahā-pañño abhirūpo mano-ramo, One of the best lineage21 was born in that place, who was greatly honoured by the whole world, one of great compassion, great wisdom, handsome, delightful, sumedho nāma nāmena vedasāgarapāragū kumārosi garūnaṁ so avasāne jinaṅkuro [12] kumāro āsi Sumedho nāma nāmena, Veda-sāgara-pāragū. So Jina-Aṅkuro, garūnaṁ avasāne, a youth called Sumedha22 by name, who had crossed the ocean of the Vedas.23 That Budding Victor,24 after the death of his parents,25 rāsivaḍḍhakamaccena dassitaṁ amitaṁ dhanaṁ anekasatagabbhesu nicitaṁ taṁ udikkhiya [13] amitaṁ dhanaṁ rāsi-vaḍḍhaka-amaccena dassitaṁ, taṁ nicitaṁ aneka-sata-gabbhesu udikkhiya, having been shown the immeasurable wealth by the councillor who managed the estate, and after surveying that mass in the countless hundreds of storerooms, dhanasannicayaṁ katvā aho mayhaṁ pitādayo gatā māsakam-ekam-pi nevādāya divaṁ iti [14] dhana-sannicayaṁ katvā, “Aho! Mayhaṁ pitu-ādayo ekaṁ pi māsakaṁ na-eva-ādāya gatā divaṁ!” iti and piling up the wealth (said): “Alas! My father and the rest have gone to the gods 26 and have not taken even one cent with them!”

Born of the lineage of Brahmā, a Brāhmaṇa. The name means One of Great Intelligence. 23 Who had learned the Vedas. 24 Another way of saying Bodhisatta, One who is (on the way to) Awakening. 25 Garu usually means a teacher, but is used also for anyone held in great respect, like one’s parents. 26 Māsaka, a coin of the least value in ancient India. 22

Jinacaritaṁ - The Life of the Victorious Buddha - 17 saṁvegam-upayāto va cintesī ti guṇākaro dhanasāraṁ imaṁ gayha gantuṁ yuttan-ti me pana [15] Guṇa-Ākaro saṁvegaṁ upayāto va, iti cintesi: “Me pana imaṁ dhana-sāraṁ gayha, gantuṁ yuttaṁ” ti. That Mine of Virtue became really anxious27, and thought thus: “Although I have 28 received this valuable wealth, I am bound to go.” rahogato nisīditvā sundare nijamandire dehe dose udikkhanto ovadanto pi attano [16] Sundare nija-mandire raho-gato nisīditvā, dehe dose udikkhanto, attano ovadanto pi: Having sat down in seclusion in his own beautiful house, while surveying the faults in the body, and advising himself (he thought thus): bhedanaṁ tanuno dukkhaṁ dukkho tassodayo pi ca jātidhammo jarādhammo vyādhidhammo ahaṁ iti [17] “Tanuno bhedanaṁ dukkhaṁ, tassa-udayo pi ca dukkho - ahaṁ jāti-dhammo jarādhammo vyādhi-dhammo.” iti “Painful is the break-up of the body, painful also is its arising again - I am subject to death, subject to old age, subject to sickness.” evam-ādīhi dehasmiṁ disvā dose anekadhā pure bheriñ-carāpetvā ārocetvāna rājino [18] Evaṁ dehasmiṁ ādīhi dose anekadhā disvā, rājino ārocetvāna, pure bheriṁ carāpetvā, Having thus seen the countless faults in the body and so on, after informing the king, and having the drums beaten in the city, bherinādasugandhena yācakālisamāgate dānakiñjakkha-oghena sattāhaṁ pīṇayī tato [19] bheri-nāda-su-gandhena yācaka-ali samāgate, tato dāna-kiñjakkha-oghena satta-ahaṁ pīṇayī. for seven days thereafter he satisfied the beggars who gathered at the sound of the drum with a flood of gifts, just as bees gather and are satisfied with the sweet scent of a multitude of blossoms.29

Saṁvega, a particularly difficult word to translate, as there seems to be no equivalent in English, it means a kind of stirring anxiety, that makes one undertake spiritual practice. 28 Bound to die.

Jinacaritaṁ - The Life of the Victorious Buddha - 18

[Nekkhammakathā] [The Story of the Going Forth] dānaggahimabindūnaṁ nipātenāpi dhaṁsanaṁ ayātaṁ taṁ viloketvā ratanambujakānanaṁ [20] Dāna-agga-hima-bindūnaṁ nipātena api dhaṁsanaṁ ayātaṁ taṁ ratana-ambujakānanaṁ viloketvā, Having seen that just as a lotus grove does not go to destruction by the falling of snowflakes; so his treasures did not go to destruction through his supreme generosity,30 rudato ñātisaṅghassa jalitānalakānanā gajindo viya gehamhā nikkhamitvā manoramā [21] jalita-anala-kānanā gaja-indo viya, rudato ñāti-saṅghassa mano-ramā gehamhā nikkhamitvā, like a lordly elephant from an raging forest fire, after departing from the group of his crying relatives and from his delightful house, mahantaṁ so mahāvīro upagañchi himālayaṁ haricandanakappūrāgarugandhehi vāsitaṁ [22] so Mahā-Vīro Mahantaṁ Himālayaṁ upagañchi, haricandana-kappūra-agarugandhehi vāsitaṁ; the Great Champion went to the Great Himālayas, sandalwood, camphor, and aloe;

which are perfumed with yellow

suphullacampakāsokapāṭalītilakehi ca pūgapunnāganāgādipādapehi ca maṇḍitaṁ [23] suphulla-campaka-asoka-pāṭalī-tilakehi ca, pūga-punnāga-nāga-ādi-pādapehi ca maṇḍitaṁ; adorned with blossoming champaka, asoka, and trumpet-flower trees; embellished with arecanut, punnāga, and ironwood trees,32 and so on;

The similie is constructed in a very complex way here, with the first part of the compounds referring to the beggars, and the second part to the bees. Ogha means both a multitude and a flood, see SED. 30 Again a complex similie: the first part of the compounds referring to his gifts, the second to the lotus grove. 31 Hima-ālaya means the abode of snow. 32 A number of these trees, being indigenous, having no common English name.

Jinacaritaṁ - The Life of the Victorious Buddha - 19 sīhavyagghataracchehi ibhadīpikapīhi ca turaṅgam-ādinekehi migehi ca samākulaṁ [24] sīha-vyaggha-taracchehi ca ibha-dīpi-kapīhi ca turaṅgaṁ ādi nekehi migehi samākulaṁ; crowded with various animals, such as lions, tigers, hyenas, elephants, leopards, monkeys and horses;33 sālikāravihaṁsehi haṁsakoñcasuvehi ca kapotakaravīkādisakuntehi ca kūjitaṁ [25] sālikā-ravihaṁsehi ca haṁsa-koñca-suvehi [ca] kapota-karavīka-sakuntehi ca ādi kūjitaṁ; (filled) with the song of mynah, golden geese, (ordinary) geese, herons, parrots, and 34 with doves, cuckoos, blue jays, and so on; yakkharakkhasagandhabbadevadānavakehi ca siddhavijjādharādīhi bhūtehi ca nisevitaṁ [26] Yakkha-Rakkhasa-Gandhabba-Deva-Dānavakehi ca; siddha-vijjā-dhara-ādīhi bhūtehi ca nisevitaṁ; which are frequented by such beings as the Yakkha, Rakkhasa, Gandhabba, Deva, and Dānavaka;35 siddha, and vijjādhara; manosilindanīlorucārupabbatapantihi sajjhuhemādinekehi bhūdharehi ca bhāsuraṁ [27] manosila-indanīla-uru-cāru-pabbata-pantihi; sajjhu-hema-ādi-nekehi bhūdharehi ca bhāsuraṁ; 36

which shine with vast, charming, realgar and sapphire mountain ranges; and places37 having uncountable silver and gold, and so forth;

Turaṅga, one who goes swiftly, a horse; spelt turaṅgama in vv. 73 and 106 below. Rouse gives sakunta as vulture, which it can be, of course, and Duroiselle omits to translate, probably because vulture here is so unsuitable; but SED states that it can also mean a blue jay, which seems more appropriate. 35 Various types of divine and semi-divine beings. Siddhas (accomplished ones) and vijjādharas (knowledge-bearers) are magicians and sorcerers, so to say. 36 So-called red arsenic. 37 Bhūdhara is literally what holds beings, the earth. 34

Jinacaritaṁ - The Life of the Victorious Buddha - 20 suvaṇṇamaṇisopānanekatitthasarehi ca sobhitaṁ tattha kīḷantānekadevaṅgaṇāhi ca [28] suvaṇṇa-maṇi-sopāna-neka-tittha-sarehi ca - kīḷanta-aneka-Deva-aṅgaṇāhi ca sobhitaṁ tattha which has innumerable lakes and tanks having golden and jewelled staircases38 - a beautiful place, having countless Deva-maidens playing in the clearirngs sītasīkarasañchannanijjharānaṁ satehi ca kinnaroragaraṅgehi rammehi ca virājitaṁ [29] sīta-sīkara-sañchanna-nijjharānaṁ satehi ca; rammehi kinnara-uraga-raṅgehi ca virājitaṁ; with hundreds of waterfalls covered with cool mist; shimmering with delightful and 39 40 colourful kinnaras and snakes; sikhaṇḍisaṇḍanaccehi latānaṁ maṇḍapehi ca setavālukasañchannamālakehi ca maṇḍitaṁ [30] sikhaṇḍi-saṇḍa-naccehi; latānaṁ maṇḍapehi ca; seta-vāluka-sañchanna-mālakehi ca maṇḍitaṁ; having peacocks dancing in the groves; arbours of vine; and adorned with enclosures covered with white sand; suvaṇṇamaṇimuttādi anekaratanākaraṁ icchantānaṁ janālīnaṁ puññakiñjakkham-ālayaṁ [31] suvaṇṇa-maṇi-muttā-ādi aneka-ratana-ākaraṁ - puñña-kiñjakkhaṁ icchantānaṁ janaalīnaṁ ālayaṁ. having countless stores of treasures, with gold, jewels, pearls, and so on - an abode for people who are longing for merit as bees are longing for the blossoms of 41 flowers.

A tank is an artificial lake, which are numerous in India; they normally have staircases leading down to the waters. 39 A being having the face of a horse and the body of a human. 40 Used synonymously for the semi-divine nāgas, which are elsewhere called Mahoraga, Great Snakes, v. 222. 41 Another complex similie. More literally: an abode for bee-like people longing for blossomlike merit.

Jinacaritaṁ - The Life of the Victorious Buddha - 21

[Buddha-Dīpaṅkarakathā] [The Story of Buddha Dīpaṅkara] taṁ ajjhogayha so dhīro sahassakkhena māpite disvā isiparikkhāre paṇṇasālavare tahiṁ [32] So Dhīro taṁ ajjhogayha, tahiṁ Sahassa-Akkhena māpite paṇṇa-sāla-vare isiparikkhāre disvā, That Hero, after entering into that (region), and seeing there the requisites for a sage inside an excellent leaf-hut that had been made by (Sakka) the Thousand-Eyed One, isivesaṁ gahetvāna viharanto samāhito sattāhabbhantare pañca-abhiññāṭṭhavidhā pi ca [33] uppādetvā samāpattisukheneva tapodhano nabhasā divasekasmiṁ gacchanto janataṁ isi [34] isi-vesaṁ gahetvāna, satta-āha-abbhantare pañca-abhiññā-aṭṭha-vidhā pi ca samāpattisukhena-eva uppādetvā, viharanto samāhito. Tapo-Dhano Isi divasa-ekasmiṁ nabhasā gacchanto janataṁ, and taking the sage’s dress, after making the five deep knowledges42 and also the 43 eightfold blissful attainments arise within seven days, lived concentrated. One day when the Sage, the Great Ascetic, was flying through the air, sodhentam-añjasaṁ disvā otaritvā nabhā tahiṁ iti taṁ janataṁ pucchi kasmā sodhetha añjasaṁ [35] añjasaṁ sodhentaṁ disvā, nabhā tahiṁ otaritvā: “Kasmā añjasaṁ sodhetha?” iti taṁ janataṁ pucchi. after seeing people clearing the road, and descending from the sky, he asked the people: “Why do you clear the road?”

42 43

Magical powers, the divine-ear, mind-reading, past-life recall, and the divine-eye. The four material absorptions (jhāna), and the four immaterial absorptions (āyatana).

Jinacaritaṁ - The Life of the Victorious Buddha - 22 sumedha tvaṁ na jānāsi dīpaṅkaratathāgato sambodhim-uttamaṁ patvā dhammacakkam-anuttaraṁ [36] pavattetvāna lokassa karonto dhammasaṅgahaṁ rammaṁ rammapuraṁ patvā vasatīha sudassane [37] “Sumedha tvaṁ na jānāsi? Dīpaṅkara-Tathāgato uttamaṁ Sambodhiṁ patvā, anuttaraṁ Dhamma-Cakkaṁ pavattetvāna, lokassa Dhamma-saṅgahaṁ karonto, rammaṁ Ramma-puraṁ patvā, iha Sudassane vasati. “Do you not know, Sumedha? Dīpaṅkara,44 the Realised One, after attaining supreme Awakening and setting rolling the unsurpassed Dhamma Wheel, while giving the 45 Dhamma-collection to the world, after coming to our fair city of Ramma, is residing here in the Sudassana (Monastery). bhikkhūsatasahassehi catūhi vimalehi taṁ nimantayimha dānena mayaṁ lokekanāyakaṁ [38] Mayaṁ vimalehi catūhi bhikkhu-sata-sahassehi Loka-Eka-Nāyakaṁ taṁ dānena nimantayimha. We have invited that Sole Leader of the World, with four hundred thousand pure monks, for alms. tassa āgamanatthāya maggaṁ sodhema cakkhuma iti sotassa so tassa sukhaṁ dento janobravi [39] Cakkhuma! Tassa āgamana-atthāya maggaṁ sodhema,” iti tassa sotassa sukhaṁ dento so jano abravi. Visionary One! We are clearing the path for his arrival," so the people spoke, giving pleasure to his ears. buddho ti vacanaṁ sutvā pītiyodaggamānaso sakabhāvena saṇṭhātuṁ neva sakkhi guṇākaro [40] Pītiyā-udagga-mānaso Guṇa-Ākaro, “Buddho” ti vacanaṁ sutvā, saka-bhāvena saṇṭhātuṁ na-eva sakkhi. His mind upraised with joy, that Mine of Virtue, having heard the word “Buddha”, was not able to restrain his emotion.

The name means the Light-Maker. There is a pun here, as Ramma itself means Fair; Sudassana, means Beautiful. The city, which is also the birthplace of the Buddha Dīpaṅkara, is called Rammaka below (vs. 56); and the Buddhavaṁsāṭṭhakathā calls it Rammavatī. 45

Jinacaritaṁ - The Life of the Victorious Buddha - 23 tenāraddhañjasā dhīro yācitvāna padesakaṁ labhitvā visamaṁ ṭhānaṁ samaṁ kātuṁ samārabhi [41] Tena Dhīro āraddha-añjasā padesakaṁ yācitvāna, visamaṁ ṭhānaṁ labhitvā, samaṁ kātuṁ samārabhi. Therefore the Hero after begging for a small section of the road, and receiving an uneven spot, began to even it out. nālaṅkate yeva tahiṁ padese lokekanātho sanarāmarehi sampūjito lokahito mahesi vasīhi saddhiṁ paṭipajji maggaṁ [42] Tahiṁ padese na-alaṅkate, yeva sa-nara-amarehi sampūjito Loka-Eka-Nātho LokaHito Mahesi vasīhi saddhiṁ maggaṁ paṭipajji, But before that place was prepared, the Sole Protector of the World, who is worshipped by men and gods,46 the Benefitter of the World, the Great Seer, entered 47 the path along with the restrained ones, chabbaṇṇaraṁsijālehi pajjalantaṁ tathāgataṁ āgacchantaṁ tahiṁ disvā modamāno vicintayi [43] tahiṁ āgacchantaṁ chaḷ-vaṇṇa-raṁsi-jālehi pajjalantaṁ Tathāgataṁ disvā, modamāno vicintayi: having seen the Realised One with his bright six coloured halo blazing forth entering that place, rejoicing he thought: yan-nūnimassa dhīrassa setuṁ katvāna kaddame sakattānaṁ nipajjeyyaṁ sasaṅghassa mahesino [44] “Yaṁ nūna imassa Dhīrassa sa-Saṅghassa Mahesino saka-attānaṁ setuṁ katvāna kaddame nipajjeyyaṁ?” “What if I were to lie down in the mud, having made a bridge of my very self for that Hero, that Great Seer, together with his Saṅgha?”

Amara, a common name meaning the gods, so-called because of their relatively long lifespan, though in Buddhist thought even the gods are mortal. 47 The monks, those who are restrained in their senses.

Jinacaritaṁ - The Life of the Victorious Buddha - 24 dīgharattam-alaṁ taṁ me hitāya ca sukhāya ca iccevaṁ cintayitvāna nipanno so jinaṅkuro [45] “Taṁ me dīgha-rattaṁ hitāya ca sukhāya ca alaṁ” iti-evaṁ cintayitvāna, so JinaAṅkuro nipanno. Having realised thus: “That will be sufficient for my benefit and happiness for a long time”, the Budding Victor lay down.

[Abhinīhārakathā] [The Story of the Resolution] pabodhetvāna disvāna cārulocanapaṅkaje punapevaṁ vicintesi nipanno dhitimā tahiṁ [46] Dhitimā tahiṁ nipanno, cāru-locana-paṅkaje pabodhetvāna, puna-pi-evaṁ disvāna, vicintesi: The Firm One, while lying in that place, after raising his charming lotus-eyes, and once more contemplating (the Buddha), thought thus: iccheyyañ-ceham-ajjeva hantvānantaraṇe bhave saṅghassa navako hutvā paviseyyaṁ puraṁ varaṁ [47] “Ce-ahaṁ iccheyyaṁ, ajja-eva bhave ananta-raṇe hantvā, Saṅghassa navako hutvā, varaṁ puraṁ paviseyyaṁ. “If I so wished, today, after slaying the endless battle of existence, and becoming a novice in the Saṅgha, I could enter the excellent city (of Nibbāna).48

The city referred to here must be Nibbāna, which is called a city just two verses below; we have to understand it this way for the rest of the thought sequence to make sense.

Jinacaritaṁ - The Life of the Victorious Buddha - 25 kim-aññātakavesena klesanibbāpanena me ayaṁ buddho vahaṁ buddho hutvā loke anuttaro [48] janataṁ dhammanāvāya tāretvāna bhavaṇṇavā nibbānapuram-ānetvā seyyaṁ me parinibbutaṁ [49] Kiṁ me aññātaka-vesena klesa-nibbāpanena? Ahaṁ ayaṁ Buddho va loke anuttaro Buddho hutvā, janataṁ Dhamma-nāvāya bhava-aṇṇavā tāretvāna, Nibbāna-Puramānetvā, Parinibbutaṁ me seyyaṁ.” But what is there for me in another dress, or in the destruction of the defilements?49 Like this Buddha, Complete Emancipation is best for me (only) after becoming a supreme Buddha myself and carrying the people across the ocean of existence with the boat of the Dhamma, and bringing them to the City of Nibbāna.” iccevaṁ cintayitvāna nipanno kaddame tahiṁ suvaṇṇakadalikkhandhasannibho sotisobhati [50] Iti-evaṁ cintayitvāna, tahiṁ kaddame nipanno su-vaṇṇa-kadali-kkhandha-sannibho, so-atisobhati. After reflecting thus, while lying there in the mud like a very lovely banana trunk, he radiated beautifully. chabbaṇṇaraṁsīhi virājamānaṁ disvā manuññaṁ sugatattabhāvaṁ sañjātapītīhi udaggacitto sambodhiyā chandam-akāsi dhīro [51] Dhīro chaḷ-vaṇṇa-raṁsīhi manuññaṁ virāja-mānaṁ Sugata-atta-bhāvaṁ disvā, udagga-citto sañjāta-pītīhi, Sambodhiyā chandaṁ akāsi. The Hero, after seeing the pleasing and Fortunate individual with his mind detached and his six coloured rays, his heart uplifted with the joy that had arisen, made his aspiration for Complete Awakening.

These lines are very awkward syntactically, they could also mean: what is there for me with the private (aññātakavesena) destruction of the defilements? Maybe both meanings are intended.

Jinacaritaṁ - The Life of the Victorious Buddha - 26 āgantvāna tahiṁ ṭhānaṁ isiṁ paṅke nipannakaṁ lokassa setubhūto pi setubhūtaṁ tam-attano [52] disvā ussīsake tassa ṭhatvā lokekasetuno lokekalocano dhīro dīpaṁkaratathāgato [53] Isiṁ tahiṁ ṭhānaṁ paṅke nipannakaṁ āgantvāna, taṁ lokassa setu-bhūto pi, attano setu-bhūtaṁ disvā, Dīpaṁkara-Tathāgato Dhīro Loka-Eka-Locano Loka-Eka-Setuno tassa ussīsake ṭhatvā, After approaching the place where the sage was lying in the mud, also being a bridge for the world, and seeing him making a bridge out of himself, Dīpaṅkara, the Realised One, the Hero, the World’s Sole Eye, the World’s Sole Bridge, after standing near his head, gotamo nāma nāmena sambuddhoyaṁ anāgate bhavissatī ti vyākāsi sāvake ca purādike [54] “Yaṁ anāgate nāmena Gotamo nāma Sambuddho bhavissati” ti, sāvake ca pura-ādike vyākāsi. (and announcing): “In the future he will be a Sambuddha known by the name of Gotama,” spoke about his disciples, his city, and so on. idaṁ vatvāna katvāna sasaṅgho taṁ padakkhiṇaṁ pūjesi aṭṭhamuṭṭhīhi kusumehi guṇappiyo [55] Idaṁ vatvāna, sa-Saṅgho Guṇa-Ppiyo taṁ padakkhiṇaṁ katvāna, aṭṭha-muṭṭhīhi kusumehi pūjesi. Having said this, that (Buddha) of Lovely Virtue, together with his Saṅgha, circumbulated him, and worshipped him with eight handfuls of flowers. iti kātūna pāyāsi sasaṅgho lokanāyako rammakaṁ nāma nagaraṁ rammārāmālayālayaṁ [56] Sa-Saṅgho Loka-Nāyako iti kātūna, ramma-ārāma-ālaya-ālayaṁ Rammakaṁ nāma nagaraṁ pāyāsi. Having done this, the Leader of the World, together with the Saṅgha, entered into 50 city called Rammaka, which has fair pleasure gardens and dwelling places.

Ārāma has the original meaning of pleasure garden here, not monastery.

Jinacaritaṁ - The Life of the Victorious Buddha - 27 jinassa vacanaṁ sutvā uṭṭhahitvāna paṅkato mudito devasaṅghehi kusumādīhi pūjito [57] pallaṅkam-ābhujitvāna nisīdi kusumāsane mahātapo mahāpañño sumedho damitindriyo [58] Mahā-tapo mahā-pañño damita-indriyo Sumedho Jinassa vacanaṁ sutvā, paṅkato uṭṭhahitvāna, mudito pallaṅkaṁ ābhujitvāna, kusuma-āsane nisīdi, Deva-saṅghehi kusuma-ādīhi pūjito. Sumedha, the great ascetic, having great wisdom, and controlled senses, after hearing the Victorious One’s word, rejoicing, arising from the mud, and folding his legs crosswise sat down on the flower seat, and was worshipped by the assembly of Devas with flowers and so on. devā dasasahassesu cakkavāḷesu moditā abhitthaviṁsu taṁ dhīraṁ nisinnaṁ kusumāsane [59] Dasa-sahassesu cakka-vāḷesu Devā moditā kusuma-āsane nisinnaṁ taṁ Dhīraṁ abhitthaviṁsu. The Devas from the ten thousand world-systems, rejoicing, praised the Hero who was sitting on the flowerseat.

[Pāramīkathā] [The Story of the Perfections] nisinno upadhāresi dhamme buddhakare tadā kim-uddhaṁ vā adho vā pi disāsu vidisāsu ca [60] Tadā nisinno Buddha-kare dhamme kiṁ uddhaṁ vā adho vā pi disāsu vidisāsu ca upadhāresi, Then, while sitting, he examined above, below, in the main and intermediate directions what things make one Awakened,51 iccevaṁ vicinanto so sakalaṁ dhammadhātukaṁ addakkhi sakasantāne paṭhamaṁ dānapāramiṁ [61] so iti-evaṁ sakalaṁ Dhamma-dhātukaṁ vicinanto, saka-santāne paṭhamaṁ dānapāramiṁ addakkhi, examining all the elements of the Dhamma in this way, the first thing he saw in his own stream (of consciousness)52 was the perfection of giving,

i.e. the ten perfections (pārāmitā): generosity, virtue, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity.

Jinacaritaṁ - The Life of the Victorious Buddha - 28 evam-evaṁ gavesanto uttariṁ pāramiṁ vidū sabbā pāramiyo disvā attano ñāṇacakkhunā [62] evaṁ vidū, evaṁ uttariṁ pāramiṁ gavesanto, attano ñāṇa-cakkhunā sabbā pāramiyo disvā, understanding it thus, and seeking out the next perfection in this way, after seeing by himself with the eye of knowledge all the perfections, saṁsāre saṁsaranto so bahuṁ dukkhaṁ titikkhiya gavesantomataṁ santo pūretvā dānapāramī [63] so Saṁsāre saṁsaranto bahuṁ dukkhaṁ titikkhiya, santo amataṁ gavesanto, dānapāramī pūretvā and enduring a great deal of suffering in the rolling on of Saṁsāra,53 seeking the peaceful, the deathless, after fulfilling the perfection of giving sattānaṁ kapparukkho va cintāmaṇi va kāmado icchiticchitam-annādiṁ dadanto dadataṁ varo [64] sattānaṁ kappa-rukkho va cintā-maṇi va dadanto kāma-do, icchita-icchitaṁ varo anna-ādiṁ dadataṁ giving to (all) beings, like a wish-fulfilling tree or a wish-fulfilling jewel, granting their desires, he gave whatever they longed for, beginning with excellent food and so forth tārakāhi bahuṁ katvā nabhe cāruvilocane uppāṭetvā dadaṁ dhīro yācakānaṁ pamodito [65] nabhe tārakāhi bahuṁ katvā, pamodito Dhīro, cāru-vilocane uppāṭetvā, yācakānaṁ dadaṁ, and doing a good many other things, (as many as) the stars in the sky, gladly the Hero, having torn out his charming eyes, gave them to beggars,54

I think we must understand santāna in this way here, rather than the continuity of lives, which is what it usually refers to. 53 Saṁsāra is the continuing round of birth and death that rolls on until the attainment of complete emancipation (parinibbāna). The word is derived from the verb saṁsarati, which means rolling on, moving about continuously. 54 See his life as King Sivi, Jātaka 499.

Jinacaritaṁ - The Life of the Victorious Buddha - 29 mahiyā paṁsuto cāpi samuddodakatodhikaṁ dadaṁ sarīramaṁsañ-ca lohitam-pi ca attano [66] Attano mahiyā paṁsuto sarīra-maṁsaṁ ca-api; samudda-udakato-adhikaṁ ca pi lohitaṁ dadaṁ. he also gave his body’s flesh, more than the dust on the earth; and his blood, more than the waters in the ocean.55 molinālaṅkate sīsedhikaṁ katvā sineruto kampayitvā mahiṁ dento sute cāpi sakaṅganā [67] Molinā-alaṅkate sīse Sineruto adhikaṁ katvā, mahiṁ kampayitvā, sute saka-aṅganā api ca dento. After giving away his diadem-ardorned heads in excess of (Mount) Sineru,56 and 57 making the earth shake, he gave away his wife and children. sīlanekkhammapaññādi pūretvā sabbapāramī vessantarattabhāvevaṁ patvā tamhā cuto pana [68] Evaṁ sīla-nekkhamma-pañña-ādi sabba-pāramī pūretvā, Vessantara-atta-bhāvaṁ patvā, tamhā pana cuto Thus after fulfilling all the perfections such as virtue, renunciation, and wisdom, and attaining his individuality as Vessantara, and from there passing away uppajjitvā surāvāse sundare tusite pure vasanto suciraṁ kālaṁ bhutvānānantasampadaṁ [69] Sura-āvāse sundare Tusite pure uppajjitvā, su-ciraṁ kālaṁ ananta-sampadaṁ bhutvāna vasanto. 58

and re-arising in the Tusita Heaven, the beautiful abode of the Suras, for a very long time he dwelt (there) enjoying endless blessings.

See e.g. his existence as Maitrībala recorded in the Sanskrit Jātakamālā (not found in the Pāḷi collection). 56 i.e. the bones piled up would exceed the size of the great Mountain Sineru. 57 In his last existence on earth as Vessantara, which forms the subject of the last (547th) Jātaka story in the Pāli collection. Subsequently he was reborn in the Tusita Heaven. 58 It appears that pura is used in the sense of Heaven here.

Jinacaritaṁ - The Life of the Victorious Buddha - 30

[2: Avidurekathā] [The Story of the Not-So-Distant Past] [Paṭisandhikathā] [The Story of the Conception] katañjalīhi devehi yācito dipaduttamo sambodhāya mahāvīra kālo tuyhan-ti ādinā [70] “Mahā-Vīra tuyhaṁ Sambodhāya kālo” ti ādinā katañjalīhi Devehi yācito DipadaUttamo. The Devas, with their hands held in reverential salutation, begged the Supreme Man,59 saying: “Great Champion, it’s time for your Complete Awakening”, and so forth. viloketvāna kālādiṁ ñatvā kālan-ti bodhiyā paṭiññaṁ devasaṅghassa datvā nandanakānanaṁ [71] gantvāna devasaṅghehi sugatiṁ gacchito cuto abhitthuto mahāpañño cavitvāna tato idha [72] Kāla-ādiṁ viloketvāna, “Bodhiyā kālaṁ” ti ñatvā, Deva-saṅghassa paṭiññaṁ datvā, deva-saṅghehi Nandana-Kānanaṁ gantvāna, “Ito cuto sugatiṁ gaccha,” abhitthuto Mahā-Pañño tato cavitvāna, idha 60

After examining the time and so forth, and understanding “This is the time for Awakening,” after giving his promise to the assembly of Devas, and going to the Nandana Grove with the Devas (he heard): “Having passed away from here, pass on to a good state of being,”61 the Greatly Wise One, very satisfied, after passing away from there, in this existence

The epithet sounds a bit strange here, as the Bodhisatta is a deva at this point. Literally, dipaduttama means: the one supreme on two feet. 60 The five considerations are: the time, the country, the family, the mother, and her life span. 61 According to Jā Nid the devas in Nandana Grove are always giving this advice.

Jinacaritaṁ - The Life of the Victorious Buddha - 31 susajjitaṅgoruturaṅgam-ākule vicittanānāpaṇapaṇyasampade manoramuttuṅgagajindarājite vibhūsite toraṇaketurāsihi [73] alaṅkataṭṭālavisālamālaye sugopure sundarasundarālaye sudassanīye kapilavhaye pure purindadassāpi purassa hāsake [74] su-sajjita-aṅga-uru-turaṅgama-ākule vicitta-nānā-āpaṇa-paṇya-sampade, mano-ramauttuṅga-gaja-inda-rājite, toraṇa-ketu-rāsihi vibhūsite, alaṅkata-aṭṭāla-visāla-m-ālaye, su-go-pure, sundara-sundara-ālaye, Purindadassa-api purassa hāsake sudassanīye Kapila-vhaye pure, 62

(arose) in the very beautiful city called Kapila, (which was) crowded with great horses with decorated limbs, had various beautiful shops rich in wares, was resplendent with delightful tall lordly elephants, having towers adorned with a mass of flags, great houses decorated with watchtowers, lovely city gates, beautiful women’s houses, a city more joyful than Purindada’s city,63 bhūpālamoḷiratanālinisevitaṅghipaṅkeruhaṁ vimalanekaguṇādhivāsaṁ okkākarājakulaketum-anāthanāthaṁ suddhodanaṁ narapatiṁ pavaraṁ paṭicca [75] bhū-pāla-moḷi-ratana-alini-sevita-aṅghi-paṅke-āruhaṁ vimala-neka-guṇa-adhivāsaṁ Okkāka-Rāja-kula-ketuṁ anātha-nāthaṁ pavaraṁ Nara-Patiṁ Suddhodanaṁ paṭicca. by way of Suddhodana, an excellent Master of Men, protector of those without protection, who was the pride of the family (descended from) King Okkāka, a pure dwelling place of countless virtues, whose lotus-like feet were served by bejewelled princes,64 (as many as) a swarm of bees.

i.e. Kapilavatthu; names are often shortened or changed around in one way or another in the verse texts, possibly because their familiarity assures there will be no confusion. 63 Purindada is Sakka, so called because he is said to have gone from city to city, giving gifts: pure pure dānaṁ adāsi. 64 Lit: protectors of the earth.

Jinacaritaṁ - The Life of the Victorious Buddha - 32 so sajjhudāmadhavalāmaladassanīyasoṇḍāya saṅgahitasetavarāravindaṁ candāvadātavaravāraṇarājavaṇṇaṁ sandassayitva supinena visālapañño [76] So Visāla-Pañño sajjhu-dāma-dhavala-amala-dassanīya-soṇḍāya saṅgahita-seta-varaaravindaṁ canda-avadāta-vara-vāraṇa-rāja-vaṇṇaṁ supinena sandassayitvā, That One of Broad Wisdom, after showing himself in a dream as a beautiful, kingly, noble elephant as white as the moon, with an excellent white lotus he had picked in his lovely pure white trunk, which was like a silver chain, bimbādharāya vikacuppalalocanāya devindacāparativaḍḍhanabhūlatāya sampuṇṇasommavimalinduvarānanāya sovaṇṇahaṁsayugacārupayodharāya [77] pādāravindakarapallavasundarāya sovaṇṇavaṇṇatanuvaṇṇavirājitāya sīlādinekaguṇabhūsanabhūsitāya māyāya rājavanitāyupagañchi kucchiṁ [78] Bimba-adharāya, vikaca-uppala-locanāya, deva-inda-cāpa-rati-vaḍḍhana-bhū-latāya, sampuṇṇa-somma-vimala-indu-vara-ānanāya, sovaṇṇa-haṁsa-yuga-cārupayodharāya, pāda-kara-aravinda-pallava-sundarāya, sovaṇṇa-vaṇṇa-tanu-vaṇṇavirājitāya, sīla-ādi-neka-guṇa-bhūsana-bhūsitāya, Rāja-vanitāya Māyāya kucchiṁ upagañchi. descended to the womb of Queen65 Māyā, who had lips as red as the Bimba fruit, eyes like a blossoming lotus, eyebrows like a delightful rainbow,66 with a noble face like a pure and pleasing full moon, with breasts as charming as a pair of golden swans, whose hands and feet were as lovely as lotus shoots, with resplendently beautiful skin and body, and was adorned with the adornment of countless good qualities such as virtue and so forth.

Lit: the King’s woman, the expression is apparently not used elsewhere. Lit: latā = a creeper, used figuratively for the eyebrows; devindacāpa = the lord of the devas’ bow, a figure for a rainbow. 66

Jinacaritaṁ - The Life of the Victorious Buddha - 33 paṭisandhikkhaṇe tassa jātānekavidhabbhutā athāyaṁ gahitārakkho narehi amarehi ca [79] Tassa paṭisandhi-kkhaṇe neka-vidha-abbhutā jātā, atha-ayaṁ narehi amarehi ca ārakkho gahita. At the moment he was conceived countless wonders arose, and after this he was taken care of by gods and men.67 manuññarattambujakaṇṇikāya āsīnasiṅgīpaṭimā va rammā suvaṇṇavaṇṇo dipadānam-indo pallaṅkam-ābhuñjiya mātugabbhe [80] Manuñña-ratta-ambuja-kaṇṇikāya rammā āsīna-siṅgī-paṭimā va, suvaṇṇa-vaṇṇo Dipadānaṁ Indo mātu-gabbhe pallaṅkaṁ ābhuñjiya, Like a delightful golden image sitting in a pleasing red lotus, the golden-skinned Lord of Men sat cross-legged in his mother’s womb, maṇimhi vippasannamhi rattasuttam-ivāvutaṁ mātucittambujaṁ dhīro bodhayanto padissati [81] vippasannamhi maṇimhi ratta-suttaṁ āvutaṁ iva, Dhīro mātu-citta-ambujaṁ bodhayanto padissati. like a red thread strung through a clear jewel, the Hero was to be seen enlightening his mother’s lotus-like mind.

[Jātikathā] [The Story of the Birth] dasamāsāvasānamhi devī rañño kathesidaṁ mayhaṁ ñātigharaṁ deva gantum-icchāmahaṁ iti [82] Devī dasa-māsa-avasānamhi idaṁ rañño kathesi: “Deva! Ahaṁ mayhaṁ ñāti-gharaṁ gantuṁ icchāmi.” iti At the end of ten months the Queen said this to the King: “Your Majesty! I wish to go to my relatives’ house.”

It is told in Jā Nid that from the time of his conception four dieties stood guard over him and his mother to ward off any danger; but no mention is made there of men performing similar duties.

Jinacaritaṁ - The Life of the Victorious Buddha - 34 raññātha samanuññātā gacchantī kulam-attano mahatā parihāreṇa dibbañjasasamañjase [83] Atha raññā samanuññātā, attano kulaṁ mahatā parihāreṇa dibba-añjasa-sama-añjase gacchantī, Being authorized by the King, going along a smooth road - like a heavenly road under the protection a great retinue of her own clan, surabhikusumasaṇḍālaṅkatassālasaṇḍaṁ samadabhamaramālāgīyamānagganādaṁ nayanavihagasaṅghe avhayantaṁ va disvā vipularatinivāsaṁ lumbinīkānanaṁ taṁ [84] surabhi-kusuma-saṇḍa-alaṅkata-Sāla-saṇḍaṁ, sa-mada-bhamara-mālā-gīyamāna-agganādaṁ, nayana-vihaga-saṅghe avhayantaṁ va, vipula-rati-nivāsaṁ taṁ LumbinīKānanaṁ disvā, having seen the Lumbini Grove, an extensive, delightful abode, having Sāla groves 68 decorated with bunches of fragrant flowers, with the prominent sound of rapt bees singing at the flowers, and being summoned, as it were, by flocks of birds who led her on, vipulatararatiṁ sā tamhi kātūna ramme amarayuvatilīlācārulīlābhirāmā vikasitavarasālassopagantvāna mūlaṁ sayam-atinamitekaṁ sālasākhaṁ agaṇhi [85] sā amara-yuvatī-līlā-cāru-līlā-abhirāmā ramme tamhi vipula-tara-ratiṁ kātūna, vikasita-vara-Sālassa mūlaṁ upagantvāna, sayaṁ atinamitaṁ ekaṁ sāla-sākhaṁ agaṇhi. after delighting greatly in her charming play in that place, which was like the play of a youthful immortal, and going to the root of an excellent blossoming Sāla tree, she grasped a branch of the Sāla tree, which bent itself down (for her).

Saṇḍa means a heap, a cluster, a multitude; and when applied to forestry a grove, a thicket; the alternative meanings are both employed here.

Jinacaritaṁ - The Life of the Victorious Buddha - 35 tasmiṁ khaṇe kammajamālutassā caliṁsu sāṇīhi parikkhipitvā deviṁ jano taṁ abhipālayanto tamhā paṭikkamma susaṇṭhitātha [86] Tasmiṁ khaṇe assā kamma-ja-mālutā caliṁsu, atha jano, taṁ Deviṁ sāṇīhi parikkhipitvā, tamhā paṭikkamma su-saṇṭhita abhipālayanto. At that time she was shaken by the pangs of childbirth,69 then the people, after throwing a screen around the Queen, having retreated from that place stood guarding (her). sā cāruhemavalayādivibhūsitena accantatambanakharaṁsisamujjalena tūlātikomalasurattakarena sākhaṁ olamba tattha-m-ajanesi ṭhitā va dhīraṁ [87] Sā cāru-hema-valaya-ādi-vibhūsitena, accanta-tamba-nakha-raṁsi-samujjalena tūlaatikomala-su-ratta-karena, sākhaṁ olamba tattha ṭhitā va Dhīraṁ ajanesi. Standing there hanging on to the branch with her cotton-soft lotus-like pink hands, which were adorned with charming gold bracelets and so forth, having exceedingly resplendent fingers70 with copper(-coloured) nails, she gave birth to the Hero. sovaṇṇavaṇṇatanuvaṇṇavirājamānaṁ nettābhirāmam-atulaṁ atulāya gabbhā sammā pasāritakaraṅghiyugābhirāmaṁ paṅkeruhā kanakahaṁsam-ivotarantaṁ [88] Atulāya gabbhā sovaṇṇa-vaṇṇa-tanu-vaṇṇa-virājamānaṁ netta-abhirāmaṁ sammā pasārita-kara-aṅghi-yuga-abhirāmaṁ atulaṁ paṅke-āruhā kanaka-haṁsaṁ iva otarantaṁ. He descended from the unequalled womb (of his mother), with his golden-skinned, resplendently beautiful body, delightful eyes, and his completely delightful pair of hands and feet stretched forth,71 like a golden goose from a lotus,

Lit: shaken by winds born of action; the expression is normally kammajavāta, which is an idiomatic expression with the same meaning. 70 Raṁsi, a very unusual meaning of the word, see SED under raśmi. 71 This detail concerning the birth doesn’t appear in Jā Nid. The word for hands is figuritive from kara, that which does, or makes.

Jinacaritaṁ - The Life of the Victorious Buddha - 36 brahmā-m-anaggharativaḍḍhanahemajālaṁ ādāya tena upagamma paṭiggahetvā sammoda devi ayam-aggataro suto te jāto ti tāya purato kathayiṁsu ṭhatvā [89] Brahmā anaggha-rati-vaḍḍhana-hema-jālaṁ ādāya, tena upagamma paṭiggahetvā, “Sammoda, Devi, ayam-agga-taro suto te jāto” ti, tāya purato ṭhatvā kathayiṁsu. The Brahmā (gods), after taking a priceless, delightful, golden net, approaching and catching him (as he was born), standing right there in front of her, said: “Rejoice, Your Majesty, this foremost son has been born to you.” jāyanti sesamanujā malamakkhitaṅgā jāto panesa pavaro dipadānam-indo accantasaṇhamalakāsikavatthakamhi nikkhittanagghataracārumaṇīva suddho [90] Sesa-manujā mala-makkhita-aṅgā jāyanti, pana eso pavaro Dipadānaṁ Indo accantasaṇha-amala-Kāsika-vatthakamhi nikkhitta-anaggha-tara-cāru-maṇi-iva, suddho jāto. Other men are born with their limbs smeared with impurities, but this excellent Lord of Men was born pure, like a priceless, charming, jewel deposited on exceedingly soft, spotless Kāsi72 cloth. evam-pi sante nabhatopagantvā dve vāridhārā subhagassa dehe janettidehe pi utuṁ manuññaṁ gāhāpayuṁ maṅgalakiccatāya [91] Evaṁ pi sante, nabhato dve vāridhārā upagantvā, subhagassa dehe janetti-dehe pi maṅgala-kiccatāya manuññaṁ utuṁ gāhāpayuṁ, This being so, after two streams of water had fallen from the sky, making the Favoured One’s body and his Mother’s body cool and pleasing on this auspicious occasion,

Banāras cloth, reputed as the finest cloth in India.

Jinacaritaṁ - The Life of the Victorious Buddha - 37 tesaṁ karā ratikarā ajinappaveṇiṁ ādāya tena upagamma paṭiggahesuṁ devā dukūlamayacumbaṭakena vīraṁ tesaṁ karā naravarā narasīharājaṁ [92] tesaṁ rati-karā karā Devā upagamma, ajina-ppaveṇiṁ ādāya, tena tesaṁ karā naravarā dukūlamaya-cumbaṭakena Nara-Sīha-Rājaṁ Vīraṁ paṭiggahesuṁ, from (the Brahmās) delightful hands the Devas, having approached, took him on an antelope skin mat, and from their hands noblemen (received) that King Lion of a Man, that Champion, with a pillow made of silk, tesaṁ karā ratikaro vimalo va cando cakkaṅkitorucaraṇehi mahītalasmiṁ sammā patiṭṭhiya puratthimakaṁ disaṁ so olokayittha kamalāyatalocanehi [93] ratikaro vimalo cando va, so tesaṁ karā cakka-aṅkita-uru-caraṇehi mahī-talasmiṁ sammā patiṭṭhiya, kamala-āyata-locanehi puratthimakaṁ disaṁ olokayittha. and from their hands, like a delightful spotless moon, having correctly placed his broad wheel-marked feet on the plains of the earth, he looked to the easterly direction with his long lotus-like eyes. ekaṅganānekasatāni cakkavāḷānahesuṁ sanarāmarātha dhīraṁ sugandhappabhutīhi tesu sampūjayantā idam-abraviṁsu [94] Atha aneka-satāni cakka-vāḷāni eka-aṅganā ahesuṁ, sa-narā-amarā tesu su-gandhappabhutīhi sampūjayantā, Dhīraṁ idaṁ abraviṁsu: Then countless hundreds of universes became one clear open space (for him), with their men and gods worshipping him with perfumes and so on, and to the Hero they said this: natthettha tumhehi samo sudhīsa eko pumāpaggataro kuto ti evaṁ disālokiya lokanātho na pekkhamāno sadisam-pi ekaṁ [95] “Sudhīsa! Ettha tumhehi samo eko pumā pi na-atthi, kuto agga-taro?” ti Evaṁ LokaNātho disā-lokiya sadisaṁ ekaṁ pi na pekkhamāno, “Sage! There is not even one man here who is your equal, how to say greater?” In this way the Protector of the World, looking in all directions, and not seeing one who was his equal,

Jinacaritaṁ - The Life of the Victorious Buddha - 38 uttarābhimukho sattapadaṁ gantvā kathesidaṁ aggoham-asmi lokassa jeṭṭho seṭṭho ti ādikaṁ [96] uttara-abhimukho satta-padaṁ gantvā, “Aggo-aham-asmi lokassa jeṭṭho seṭṭho ti” ādikaṁ idaṁ kathesi. having taken seven steps in the northerly direction said this: “I am the greatest, the elder, the best...”73 and so forth.

[Acchariyakathā] [The Story of the (32) Wonders] anaññasādhāraṇanādam-uttamaṁ surāsurabrahmanarindapūjitaṁ narindam-ādāya gato mahājano susajjitaṁ taṁ kapilavhayaṁ puraṁ [97] Uttamaṁ anañña-asādhāraṇa-nādaṁ Sura-Asura-Brahma-Nara-inda-pūjitaṁ Naraindaṁ ādāya mahā-jano, taṁ susajjitaṁ Kapila-vhayaṁ puraṁ gato. At this supreme, rare and extraordinary sound the Suras, Asuras,74 and Brahmās worshipped the Lord of Men, and a great number of people, taking the Lord of Men, went to the well-prepared city called Kapila. bhārātibhāranagapādapamerurājaṁ sabbam-pi sāgarajalaṁ vahituṁ samatthā jātakkhaṇe pi guṇabhāram-asayhamānā saṅkampayīva paṭhavī pavarassa tassa [98] Paṭhavī bhāra-atibhāra-naga-pādapa-Meru-Rājaṁ pi, sabbaṁ sāgara-jalaṁ pi, vahituṁ samatthā, tassa pavarassa guṇa-bhāraṁ asayhamānā iva, jāta-kkhaṇe saṅkampayi. The Earth, though strong enough to bear the weight, the very great weight, of the forests of trees, Meru the King (of mountains), and also all the waters of the ocean, as though unable (to bear) the weight of the virtues of that most excellent (being), at the moment of his birth trembled.

The whole declaration runs thus: I am the greatest in the world, I am the elder in the world, I am the best in the world. This is my last birth, there is no more becoming for me. (see e.g. Mahāpadānasutta, DN 14). 74 The Suras are like gods or spirits, and the Asuras are like demons, or the enemies of the Suras.

Jinacaritaṁ - The Life of the Victorious Buddha - 39 ramiṁsu soṇā hariṇehi saddhiṁ kākā ulūkehi udaggudaggā supaṇṇarājūhi mahoragā ca majjārasaṅghā pi ca undurehi [99] Ramiṁsu soṇā hariṇehi saddhiṁ, kākā ulūkehi udaggudaggā, Supaṇṇa-Rājūhi mahoragā ca, majjārasaṅghā pi ca undurehi. (1) Dogs sported with deer, crows gleefuly (sported) with owls, snakes 75 with Supaṇṇa Kings, and gangs of cats (sported) with rats. migā migindehi samāgamiṁsu puttehi mātāpitaro yatheva nāvā videsam-pi gatā sadesaṁ gatā va kaṇḍaṁ sarabhaṅgasatthu [100] Mātā-pitaro puttehi yathā iva, migā miga-indehi samāgamiṁsu; Sarabhaṅga-satthu kaṇḍaṁ va, nāvā videsaṁ gatā pi sadesaṁ gatā. Just as parents with their children, so animals associated with (lions, known as) the 76 Lord of Animals; (2) and just as the teacher Sarabhaṅga’s arrow (returned to 77 78 him), so ships which had gone to foreign lands returned to their home lands. nānāvirāgujjalapaṅkajehi vibhūsito santataraṅgamālo mahaṇṇavo āsi tahiṁ jalam-pi accantasātattam-upāgamāsi [101] Mahā-aṇṇavo nānā virāga-ujjala-paṅkajehi vibhūsito; santa-taraṅga-mālo āsi; tahiṁ jalaṁ pi accanta-sātattam-upāgamāsi. (3) The great ocean was decorated with variously coloured glorious lotuses; (4) the foaming waves became peaceful, and its waters approached exceeding sweetness.

Synonymous for the Nāgas, which are the supposed enemies of the Supaṇṇas. All of the creatures mentioned here are famed as enemies of one another. 76 This is the first of 32 signs which occurred at the birth of the Bodhisatta. According to Jā Nid they also occurred at his conception. The list here differs somewhat from that given in the Jā Nid. Nor is it exactly clear how we should number the wonders, though I have, in fact, managed to bring the number to 32 here. 77 See Sarabhaṅgajātaka (522), where the Bodhisatta in his life as Sarabhaṅga was an unrivalled bowman. One of his skills was to shoot with one arrow four bananas placed at each of the four quarters and retrieve the arrow which returned to him afterwards! 78 This wonder is not found in Jā Nid.

Jinacaritaṁ - The Life of the Victorious Buddha - 40 suphulla-olambakapaṅkajehi samākulattaṁ gaganaṁ agañchi jahiṁsu pakkhī gamanaṁ nabhamhi ṭhitā va sindhū pi asandamānā [102] Gaganaṁ suphulla-olambaka-paṁkajehi samākulattaṁ agañchi; pakkhī nabhamhi gamanaṁ jahiṁsu, sindhū pi asandamānā ṭhitā va. (5) The sky became overcrowded with hanging lotuses in full bloom; (6) the birds abandoned their flight through the air, (7) and the rivers stood still, and did not flow.79 akālameghappiyasaṅgamena mahīvadhū sommatamā ahosi marūhi vassāpitanekapuppha vibhūsitenātivibhūsitā va [103] Mahī-vadhū akāla-megha-ppiya-saṅgamena somma-tamā ahosi, Marūhi vassāpitaneka-puppha vibhūsitena-ativibhūsitā va. (8) As a bride becomes supremely beautiful through loving intercourse, so the Earth (became supremely beautiful) through a meeting with an out-of-season cloud, being adorned with the great adornment of countless flowers rained down as it were by the 80 Maruts. suphullamālābharaṇābhirāmā lataṅganāliṅgitapādapindā sugandhakiñjakkhavarambarehi disaṅganāyo atisobhayiṁsu [104] Suphulla-mālā-bharaṇa-abhirāmā latā-aṅganā-āliṅgita-pādapa-indā; su-gandhakiñjakkha-vara-ambarehi disa-aṅganāyo atisobhayiṁsu. (9) Lordly trees were surrounded by creepers and slender women bearing delightful blooming flowers; (10) and the clearirngs (in all) directions were very resplendent, having the sky filled with excellent fragrant blossoms.

79 80

The point of these two similies is that all signs of restlessness were put aside. The Maruts are the rain-gods.

Jinacaritaṁ - The Life of the Victorious Buddha - 41 sugandhadhūpehi nabhaṁ asesaṁ pavāsitaṁ rammataraṁ ahosi surāsurindā chaṇavesadhārī saṅgītiyuttā vicariṁsu sabbe [105] Su-gandha-dhūpehi pavāsitaṁ asesaṁ nabhaṁ ramma-taraṁ ahosi; chaṇa-vesa-dhārī sabbe Sura-Asura-Indā saṅgīti-yuttā vicariṁsu. (11) The whole sky, being scented with very fragrant perfumes was most delightful; (12) and the Sura and Asura Lords clad in festive clothes went about joined together in song. 81 piyaṁvadā sabbajanā ahesuṁ disā asesā pi ca vippasannā gajātigajjiṁsu nadiṁsu sīhā hesāravo cāsi turaṅgamānaṁ [106] Sabba-janā piyaṁ-vadā ahesuṁ; asesā disā pi ca vippasannā; gajā-atigajjiṁsu, sīhā nadiṁsu, turaṅgamānaṁ hesāravo ca-āsi. (13) All people spoke kindly; (14) it was clear in all directions; (15) elephants trumpeted, lions roared, and there was the neighing of horses. saveṇuvīṇā suradundubhī nabhe sakaṁ sakaṁ cārusaram-pamocayuṁ sapabbatindapputhulokadhātuyā uḷāra-obhāsacayo manoramo [107] Sa-veṇu-vīṇā Sura-dundubhī nabhe sakaṁ sakaṁ cāru-saram-pamocayuṁ; sapabbata-inda-pputhu-loka-dhātuyā uḷāra-obhāsa-cayo mano-ramo. (16) Flutes, vīṇās, and the drum of the Suras in the sky each let loose their charming sounds; (17) and the various world-elements with their lordly mountains were pervaded by delightful and great rays of light. manuññagandho mudusītalānilo sukhappadaṁ vāyi asesajantuno anekarogādupapīḷitaṅgino tato pamuttā sukhino siyuṁ janā [108] Manuñña-gandho mudu-sītala-anilo asesa-jantuno sukha-ppadaṁ vāyi; aneka-rogaādi-upapīḷita-aṅgino janā tato pamuttā sukhino siyuṁ. (18) A pleasing, fragrant, soft, cool breeze blew pleasantly over all the people; (19) people oppressed in their limbs with countless diseases and so on were freed therefrom and became happy.

Neither of these wonders are found in Jā Nid.

Jinacaritaṁ - The Life of the Victorious Buddha - 42 vijambhamānāmitavālavījanippabhābhirāmaṁ bhuvanaṁ ahosi mahimhi bhetvā cudakāni sandayuṁ gamiṁsu khujjā ujugattataṁ janā [109] Bhuvanaṁ vijambhamāna-amita-vāla-vījani-ppabha-abhirāmaṁ ahosi; udakāni ca mahiṁ hi bhetvā sandayuṁ; khujjā janā uju-gattataṁ gamiṁsu. (20) The worlds82 were aroused and became delightful with an immeasureable covering83 of light; (21) the waters having broken free from the earth flowed along; (22) and the limbs of cripples were straightened out. andhā paṅgulanaccāni līlopetāni pekkhayuṁ suṇiṁsu badhirā mūgagītiyo pi manoramā [110] Andhā līlā-upetāni paṅgula-naccāni pekkhayuṁ; badhirā mano-ramā mūga-gītiyo pi suniṁsu. (23) The blind saw the lame dancing and sporting; (24) and the deaf heard the delightful songs of the dumb.84 sītalattam-upāgañchi avīcaggi pi tāvade modiṁsu jalajā tasmiṁ jantavo pahasiṁsu ca [111] Tāvade Avīci-aggi pi sītalattaṁ upāgañchi, tasmiṁ jalajā modiṁsu jantavo pahasiṁsu ca. (25) Even as far as the fires of Avīci hell (all) became cool, therefore those born in 85 water rejoiced, and creatures of the earth made merry. khuppipāsābhibhūtānaṁ petānaṁ āsi bhojanaṁ lokantare pi āloko andhakāranirantare [112] Khuppipāsā-abhibhūtānaṁ Petānaṁ bhojanaṁ āsi; andha-kāra-nirantare lokantare pi āloko. (26) For Petas who were overwhelmed with hunger and thirst there was food; (27) and in the unbroken darkness of space (there was) light.

The three worlds: the sensual realm, the form realm, and the formless realm. Lit: chowrie, a fan made out of a yak’s tail. 84 This appears to be three wonders in Jā Nid. 85 Jantu normally means all living beings, but here a contrast is intended with those born in the seas. One of the definitions in SED reads: any animal of the lowest organisation, worms, insects; which must be the meaning here. 83

Jinacaritaṁ - The Life of the Victorious Buddha - 43 atirekatarā tārāvalicandadivākarā virociṁsu nabhe bhūmigatāni ratanāni ca [113] Nabhe tārā-āvali-canda-divākarā atireka-tarā virociṁsu, bhūmi-gatāni ratanāni ca. (28) In the sky the multitude of stars, the moon, and the sun shone surpassingly bright, as also the treasures hidden in the earth. mahītalādayo bhetvā nikkhamma uparūpari vicittapañcavaṇṇāsuṁ suphullavipulambujā [114] Vicitta-pañca-vaṇṇā suphulla-vipula-ambujā, mahī-tala-ādayo bhetvā, nikkhamma upari-upari āsuṁ. (29) Large blossoming lotuses, having the five variegated colours, after breaking through the surface of the earth, sprang up one on top of the other. dundubhādi calaṅkārā avādita aghaṭṭitā accantamadhuraṁ nādaṁ pamuñciṁsu mahītale [115] Avādita aghaṭṭitā dundubhi-alaṅkārā ādi ca mahī-tale accanta-madhuraṁ nādaṁ pamuñciṁsu. (30) Without being played upon, without being struck, kettle-drums, ornaments and so on let loose an endlessly sweet sound on earth. baddhā saṅkhalikādīhi muñciṁsu manujā tato bhuvane bhavanadvārakavāṭā vivaṭā sayaṁ [116] Saṅkhalika-ādīhi baddhā manujā tato muñciṁsu; bhuvane bhavana-dvāra-kavāṭā sayaṁ vivaṭā. (31) Men bound with chains and so forth were loosened therefrom; (32) the doors and windows in the (various) abodes in the world opened by themselves.86 celukkhepādayo cāpi pavattentā pamoditā kīḷiṁsu devasaṅghā te tāvatiṁsālaye tadā [117] Tadā te Tāvatiṁsa-Ālaye pamoditā Deva-saṅghā cela-ukkhepa-ādayo ca api pavattentā kīḷiṁsu. Because of that the rejoicing hosts of Devas in the Tāvatiṁsa Abode went around sporting, throwing up their clothes and so forth.

This wonder is not found in Jā Nid.

Jinacaritaṁ - The Life of the Victorious Buddha - 44

[Kāladevalatāpasakathā] [The Story of the Ascetic Kāladevala] iddhimanto mahāpañño kāladevalatāpaso suddhodananarindassa dhīmato so kulūpago [118] Kula-upago iddhimanto mahā-pañño so Kāladevala-tāpaso dhīmato SuddhodanaNara-Indassa (hoti). The ascetic Kāladevala, who had supernatural power and great wisdom, was the family advisor of the devout Suddhodana, the Lord of Men. bhojanassāvasānamhi tāvatiṁsālayaṁ gato gantvā divāvihārāya nisinno bhavane tahiṁ [119] Bhojanassa-avasānamhi Tāvatiṁsa-Ālayaṁ gato, bhavane gantvā, tahiṁ divāvihārāya nisinno. At the end of his meal, he went to the Tāvatiṁsa Abode, and after going to that dwelling place, he sat down to spend the day there. chaṇavesaṁ gahetvāna kīḷante te udikkhiya santosakāraṇaṁ pucchi tesaṁ te pi tam-abravuṁ [120] Chaṇavesaṁ gahetvāna kīḷante te udikkhiya; tesaṁ santosa-kāraṇaṁ pucchi, te pi taṁ abravuṁ: He saw that after putting on festive clothes, the (Devas) were sporting around; he asked the reason for their great joy, and they answered him: pure kapilavatthumhi jāto suddhodanatrajo nisajja bodhimaṇḍe ti ayaṁ buddho bhavissati [121] “Kapila-vatthumhi pure jāto ayaṁ Suddhodana-atrajo Bodhi-maṇḍe nisajja Buddho bhavissatī” ti. “In the city of Kapilavatthu there is born to this Suddhodana a son, who, having sat in the environs of the Bodhi (Tree), will become a Buddha.”

Jinacaritaṁ - The Life of the Victorious Buddha - 45 sutvā taṁ tattato tamhā pītiyodaggamānaso tāvad-evopagantvāna suddhodananivesanaṁ [122] pavisitvā supaññatte nisinno āsane isi jāto kira mahārāja putto tenuttaro sudhī [123] Taṁ tattato sutvā, pītiya-udagga-mānaso, tamhā tāvad-eva upagantvāna, Suddhodana-nivesanaṁ pavisitvā, su-paññatte āsane nisinno, isi: “Kira, Mahā-Rāja, te anuttaro sudhī putto jāto, After hearing about the situation, with his mind joyful and elated, after instantly departing from there, and entering Suddhodana’s dwelling, while sitting on his wellprepared seat, the seer said: “It seems, Great King, an unsurpassed and sagacious son has been born to you, daṭṭhum-icchāmahaṁ tan-ti āha rājā alaṅkataṁ ānāpetvā kumāraṁ taṁ vandāpetum-upāgami [124] daṭṭhuṁ icchāmi-ahaṁ taṁ” ti āha; Rājā alaṅkataṁ taṁ Kumāraṁ ānāpetvā, vandāpetuṁ upāgami. I long to see him;” the King, after summoning the finely-dressed Prince, approached to make him pay respect (to Kāladevala). kumārabhūtassa pi tāvadeva guṇānubhāvena manoramāni pādāravindā parivattiyaggā patiṭṭhitā muddhani tāpasassa [125] Kumāra-bhūtassa pi guṇa-anubhāvena tāvad-eva, mano-ramāni aggā pādā-aravindā parivattiya tāpasassa muddhani patiṭṭhitā. Instantly, by the power of the Prince’s virtues, his delightful, supreme, lotus-feet turned about and were placed on the ascetic’s head. tenattabhāvena naruttamassa na vanditabbo tibhave pi koci tilokanāthassa sace hi sīsaṁ tapassino pādatale ṭhapeyyuṁ [126] Tena-atta-bhāvena na koci ti-bhave pi vanditabbo Nara-Uttamassa, sace Ti-LokaNāthassa sīsaṁ hi tapassino pāda-tale ṭhapeyyuṁ The Supreme Man, having that individuality, there was no one in the three (realms of) existence whom he should pay respect to; if the head of the Protector of the Three Worlds had been placed at the ascetic’s feet

Jinacaritaṁ - The Life of the Victorious Buddha - 46 phāleyya muddhā khalu tāpasassa paggayha so añjalim-uttamassa aṭṭhāsi dhīrassa guṇaṇṇavassa nāsetum-attānam-ayuttakan-ti [127] khalu tāpasassa muddhā phaleyya; so añjaliṁ uttamassa Dhīrassa Guṇa-Aṇṇavassa paggayha aṭṭhāsi: “Attānaṁ nāsetuṁ ayuttakaṁ” ti. the ascetic’s head would surely have split; maintaining his raised hands in reverential salutation to the Hero, the Ocean of Virtues, (he thought): “It is not suitable to destroy myself.” disvāna taṁ acchariyaṁ narindo devātidevassa sakatrajassa pādāravindānabhivandi tuṭṭho vicittacakkaṅkitakomalāni [128] Nara-Indo taṁ Deva-Atidevassa saka-atra-jassa acchariyaṁ disvāna, tuṭṭho vicittacakka-aṅkita-komalāni pādā-aravindāni abhivandi. The Lord of Men, having seen that wonder of the Devas beyond (all) Devas, his own 87 son, satisfied, paid great respect to his tender, beautiful, wheel-marked lotus feet.

[Vappamaṅgalakathā] [The Story of the Ploughing Festival] yadāsi rañño puthuvappamaṅgalaṁ tadā puraṁ devapuraṁ va sajjitaṁ vibhūsitā tā janatā manoramā samāgatā tassa niketam-uttamaṁ [129] Yadā Rañño Puthu-Vappa-Maṅgalaṁ āsi, tadā puraṁ Deva-puraṁ va sajjitaṁ tā janatā vibhūsitā manoramā tassa uttamaṁ niketaṁ samāgatā. When it was (time for) the King’s Great Ploughing Festival, then the city was decked out like a Deva-city, and the people, in their finery, delighted, assembled at (King Suddhodana’s) supreme residence.

The wheels on the Bodhisatta’s feet are auspicious signs.

Jinacaritaṁ - The Life of the Victorious Buddha - 47 vibhūsitaṅgo janatāhi tāhi so purakkhato bhūsanabhūsitatrajaṁ tam-ādayitvātulavappamaṅgalaṁ surindalīlāya gato narissaro [130] So vibhūsita-aṅgo tāhi janatāhi purakkhato, taṁ bhūsana-bhūsita-atra-jaṁ ādayitvā, Nara-Issaro Sura-Inda-līlāya Atula-Vappa-Maṅgalaṁ gato. With his body adorned, at the head of the people, having taken his son, who was adorned with (many) adorments, like (Sakka) the Lord of the Suras at play that Master of Men, went to that Incomparable Ploughing Festival. nānāvirāgujjalacārusāṇi parikkhitekamhi ca jambumūle sayāpayitvā bahimaṅgalaṁ taṁ udikkhituṁ dhātigaṇā gamiṁsu [131] Nānā-virāga-ujjala-cāru-sāṇi parikkhita-ekamhi Jambu-mūle ca taṁ sayāpayitvā, dhāti-gaṇā maṅgalaṁ udikkhituṁ bahi gamiṁsu. Having laid him at the root of a certain Rose Apple (tree), which was surrounded with a variegated, glorious, and charming screen, the nurses went outside to watch the festival. suvaṇṇatārādi virājamānā vitānajotujjalajambumūle nisajja dhīro sayane manuññe jhānaṁ samāpajji katāvakāso [132] Suvaṇṇa-tāra-ādi virājamānā vitāna-joti-ujjala-Jambu-mūle manuññe sayane nisajja, kata-avakāso Dhīro jhānaṁ samāpajji. While sitting on that pleasant couch at the root of that light, glorious, canopied Rose Apple (tree), which was resplendent with golden stars and so on, taking the opportunity, the Hero attained absorption.

Jinacaritaṁ - The Life of the Victorious Buddha - 48 suvaṇṇabimbaṁ viya taṁ nisinnaṁ chāyañ-ca tassā ṭhitam-eva disvā tam-abravī dhātijanopagantvā puttassa te abbhutam-īdisan-ti [133] Suvaṇṇa-bimbaṁ viya taṁ nisinnaṁ tassā chāyaṁ ca ṭhitaṁ eva disvā, dhāti-janoupagantvā “Te puttassa abbhutaṁ īdisaṁ” ti taṁ abravi. Having seen him sitting there like a golden statue, and (the Rose Apple tree’s)88 shadow standing still, the nurses, having approached, said to (the King): “Such is the wonder of your son”. visuddhacandānanabhāsurassa sutvāna taṁ paṅkajalocanassa savandanaṁ me dutiyan-ti vatvā puttassa pāde sirasābhivandi [134] Visuddha-canda-ānana-bhāsurassa paṅkaja-locanassa taṁ sutvāna: “Sa me dutiyaṁ vandanaṁ” ti vatvā, puttassa pāde sirasā-abhivandi. After hearing this about him whose face shone like a clear moon, and whose eyes were like lotuses, and announcing: “This is the second time I pay respects to him”, with his head he paid his respects at his son’s feet. tadaññāni pi lokasmiṁ jātānekavidhabbhutā dassitā me samāsena ganthavitthārabhīrunā [135] Lokasmiṁ tad-aññāni pi anekavidha-abbhutā jātā, gantha-vitthāra-abhīrunā me samāsena dassitā. This and countless other wonders occurred in the world, but through fear of extending the book, I have shown (only) these in brief.

Tassā, the line is very elliptic here.

Jinacaritaṁ - The Life of the Victorious Buddha - 49

[Pāsādakathā] [The Story of the Palaces] yasmiṁ vicittamaṇimaṇḍitamandirānaṁ nānāvitānasayanāsanamaṇḍitānaṁ nisseṇiseṇiputhubhūmikabhūsitānaṁ tiṇṇaṁ utūnam-anurūpam-alaṅkatānaṁ [136] Yasmiṁ vicitta-maṇi-maṇḍita-nānā-vitāna-sayana-āsana-maṇḍitānaṁ nisseṇi-seṇiputhu-bhūmika-bhūsitānaṁ tiṇṇaṁ utūnaṁ anurūpaṁ alaṅkatānaṁ mandirānaṁ; In that place where there were (three) palaces decorated with variegated jewels, having manifold lodgings with decorated canopies, many-storied, adorned with rows of stairs, decked out and suitable for the three seasons; siṅgesu raṁsinikarā suramandirānaṁ siṅgesu raṁsim-apahāsakarā va niccaṁ ādiccaraṁsi viya paṅkajakānanāni lokānanambujavanāni vikāsayanti [137] siṅgesu raṁsi-nikarā Sura-Mandirānaṁ siṅgesu raṁsiṁ niccaṁ apahāsa-karā va, paṅkaja-kānanāni ādicca-raṁsi viya loka-ānana-ambuja-vanāni vikāsayanti; around the turrets of which were a multitude of rays, which indeed mocked the eternal rays around the turrets of the Palaces of the Suras, (and) as the rays of the sun illumine the lotus-groves, so these (illuminated) the abundant lotus-like89 faces of the people; nānā maṇivicittāhi bhittīhi vanitā sadā vinā pi dappaṇacchāyaṁ pasādhenti sakaṁ tanuṁ [138] vanitā sadā nānā maṇi-vicittāhi bhittīhi, dappaṇa-cchāyaṁ vinā pi, sakaṁ tanuṁ pasādhenti; near the many and variously bejewelled walls, without (needing) a reflection in mirrors, the women continually ornamented their slender bodies;

There are numerous types of lotus. SED identifies paṅkaja as the blue lotus, commonly called Nelum; ambuja (water-born) refers to any kind of lotus.

Jinacaritaṁ - The Life of the Victorious Buddha - 50 kelāsanagasaṅkāsaṁ vilocanarasāyanaṁ sudhālaṅkatapākāraṁ valayaṁ yattha dissate [139] yattha Kelāsa-Naga-saṅkāsaṁ vilocana-rasa-āyanaṁ sudhā-alaṅkata-pākāraṁ valayaṁ dissate; where was seen a decorated, whitewashed, rampart enclosure90 similar to Mount Kelāsa, which brought pleasure to the eyes; indanīloruvalayaṁ nānāratanabhūsitaṁ dissate va sadā yasmiṁ parikhānekapaṅkajā [140] yasmiṁ nānā-ratana-bhūsitaṁ inda-nīla-uru-valayaṁ va, sadā neka-paṅka-jā parikhā dissate; wherein were seen moats, which always had countless lotuses, like large sapphire bracelets adorned with many treasures; patvāna vuddhiṁ vipule manuññe bhutvāna kāme ca tahiṁ vasanto gacchaṁ tilokekavilocano so uyyānakīḷāya mahāpathamhi [141] tahiṁ so Ti-Loka-Eka-Vilocano vasanto ca, vuddhiṁ patvāna, vipule manuññe kāme bhutvāna, uyyāna-kīḷāya mahā-pathamhi gacchaṁ. therein the Sole Seer of the Three Worlds lived and, after attaining maturity and enjoying abundantly pleasant sensual pleasures, he went along the main path to play in the garden.

[Lakkhaṇakathā] [The Story of the Signs] kamena jiṇṇaṁ byadhitaṁ matañ-ca disvāna rūpaṁ tibhave viratto manoramaṁ pabbajitañ-ca rūpaṁ katvā ratiṁ tamhi catutthavāre [142] Kamena jiṇṇaṁ byadhitaṁ mataṁ rūpaṁ ca disvāna, ti-bhave viratto; catuttha-vāre mano-ramaṁ rūpaṁ pabbajitaṁ ca, tamhi ratiṁ katvā While proceeding, after seeing the forms of an old man, a sick man, and a dead man, being detached from (attachment to) the three (realms of) existence;91 on the fourth occasion (he saw) the delightful form of a renunciant, and delighting in that 90

Valaya means enclosure here; in the next verse it means a bracelet. i.e. from the sensual realms, the form realms, and the formless realms. It means from all forms of existence. 91

Jinacaritaṁ - The Life of the Victorious Buddha - 51 suphullanānātarusaṇḍamaṇḍitaṁ sikhaṇḍisaṇḍādidijūpakūjitaṁ sudassanīyaṁ viya nandanaṁ vanaṁ manoramuyyānam-agā mahāyaso [143] Mahā-Yaso nānā-suphulla-taru-saṇḍa-maṇḍitaṁ sikhaṇḍi-saṇḍa-ādi-dija-upakūjitaṁ Nandanaṁ Vanaṁ viya, sudassanīyaṁ mano-ramaṁ uyyānaṁ agā. the Greatly Famous One went to a beautiful and delightful garden, which, like the Nandana Wood (in Tāvatiṁsa), was adorned with many blossoming trees, and the birdsong of a multitude of peacocks and so on. suraṅganā sundarasundarīnaṁ manorame vāditanaccagīte surindalīlāya tahiṁ narindo ramitva kāmaṁ dipadānam-indo [144] Tahiṁ Sura-inda-līlāya Dipadānaṁ Indo Nara-Indo Sura-aṅganā sundara-sundarīnaṁ mano-rame vādita-nacca-gīte kāmaṁ ramitvā, There the Lord of Men, like the Lord of the Suras (Sakka) at play, after delighting in the sensual pleasures of the delightful music, dance and song of the truly beautiful Sura-like women, ābhujitvāna pallaṅkaṁ nisinno rucirāsane kārāpetum-acintesi dehabhūsanam-attano [145] rucira-āsane pallaṅkaṁ ābhujitvāna nisinno, attano deha-bhūsanaṁ kārāpetuṁ acintesi. while sitting on his radiant seat, after crossing his legs, thought about how he could get his body adorned. tassa cittaṁ viditvāna vissakammassidaṁ bravi alaṅkarohi siddhatthaṁ iti devānam-issaro [146] Devānaṁ Issaro tassa cittaṁ viditvāna: “Siddhatthaṁ alaṅkarohi” iti idaṁ Vissakammassa abravi. The Master of the Devas (Sakka), having understood his thoughts, said this to Vissakamma:92 “Please (go and) adorn Siddhattha.”

The name means Universal-Maker; in Buddhism he is considered the god who gets things done, and is frequently seen in the Jātakas erecting buildings and so forth.

Jinacaritaṁ - The Life of the Victorious Buddha - 52 tenāṇattopagantvāna vissakammo yasassino dasadussasahassehi sīsaṁ veṭhesi sobhanaṁ [147] Tena-āṇatto Vissakammo upagantvāna, dasa-dussa-sahassehi Yasassino sobhanaṁ sīsaṁ veṭhesi. At that command Vissakamma, having approached, wrapped the beautiful head of the Famous One with ten thousand cloths. tanuṁ manuññam-pi akāsi sobhanaṁ anaññasādhāraṇalakkhaṇujjalaṁ vicittanānuttamabhūsanehi so sugandhigandhuppalacandanādinā [148] So anañña-asādhāraṇa-lakkhaṇa-ujjalaṁ manuññaṁ tanuṁ pi vicitta-nānā-uttamabhūsanehi su-gandhi-gandha-uppala-candana-ādinā sobhanaṁ akāsi. He also beautified his pleasing body, which was glorious with rare and extraordinary signs, with many and various superb ornaments, and with the sweet perfume of flowers, sandalwood, and so forth. vibhūsito tena vibhūsitaṅginā tahiṁ nisinno vimale silātale suraṅganāsannibhasundarīhi so purakkhato devapatīva sobhati [149] Vibhūsita-aṅginā tena vibhūsito, tahiṁ vimale silā-tale nisinno, Sura-aṅganāsannibha-sundarīhi purakkhato, so Deva-Pati-iva sobhati. Adorned by (Vissakamma) whose limbs are adorned, sitting there on a spotless flat slab of stone, surrounded by beautiful Sura-like women, he shone like (Sakka) the Master of the Devas. suddhodananarindena pesitaṁ sāsanuttamaṁ putto te putta jāto ti sutvāna dīpaduttamo [150] Suddhodana-Nara-Indena sāsana-uttamaṁ pesitaṁ: “Putta! putto te jāto!” ti. DīpadaUttamo sutvāna, A supreme message was sent by Suddhodana, the Lord of Men (saying): “Son! A son has been born to you!” The Supreme Man, after hearing (this),

Jinacaritaṁ - The Life of the Victorious Buddha - 53 mam-ajja bandhanaṁ jātaṁ iti vatvāna tāvade samiddhaṁ sabbakāmehi agamā sundaraṁ puraṁ [151] “Mama-ajja bandhanaṁ jātaṁ!” iti vatvāna, tāvade sabba-kāmehi samiddhaṁ sundaraṁ puraṁ agamā. and exclaiming: “Today a bond93 has been born to me!” at once went to the beautiful city (of Kapilavatthu), which was furnished with all sensual pleasures. ṭhitā uparipāsāde kisāgotami taṁ tadā rājentaṁ sataraṁsīva rājaṁ disvā kathesidaṁ [152] Tadā upari-pāsāde ṭhitā Kisāgotami sata-raṁsi-iva rājentaṁ taṁ Rājaṁ disvā, idaṁ kathesi: Then Kisāgotami, standing on the top floor of the palace, having seen the Prince 94 shining like the sun, said this: yesaṁ sūnu ayaṁ dhīro yā ca jāyā imassa tu te sabbe nibbutā nūna sadānūnaguṇassa ve [153] “Ayaṁ Dhīro yesaṁ sūnu, anūna-guṇassa imassa tu yā jāyā ca, ve te sabbe sadā nūna nibbutā.” “Those to whom this Hero is a son, she who is the wife of this one complete in virtue, all of them are truly satisfied forever.”95 itīdisaṁ giraṁ sutvā manuññaṁ tāya bhāsitaṁ sañjātapītiyā pīno gacchamāno sakālayaṁ [154] Iti tāya bhāsitaṁ īdisaṁ manuññaṁ giraṁ sutvā, sañjāta-pītiyā pīno, saka-ālayaṁ gacchamāno, After hearing such a pleasant utterance spoken thus by her, full of the joy that had arisen, while he was proceeding to his house,

Here the word is bandhana, but the actual word the Bodhisatta used was rāhula (meaning an impediment), which is how the boy received his name. 94 There is a play on the root rāj here, which means to reign and to shine. One of the names of the sun is the hundred-rayed one. 95 The exclamation as reported in Jā Nid is: Nibbutā nūna sā mātā, nibbuto nūna so pitā, nibbutā nūna sā nārī, yassāyaṁ īdiso patī. Truly satisfied is his mother, truly satisfied is his father, truly satisfied is that woman who has such a one for husband.

Jinacaritaṁ - The Life of the Victorious Buddha - 54 sītalaṁ vimalaṁ hāriṁ hāraṁ taṁ rativaḍḍhanaṁ pesetvā santikaṁ tassā omuñcitvāna kaṇṭhato [155] sītalaṁ vimalaṁ hāriṁ rati-vaḍḍhanaṁ taṁ hāraṁ kaṇṭhato omuñcitvāna, tassā santikaṁ pesetvā, after removing his cool, spotless, captivating, delightful pearl necklace from his neck, sending it into her presence, pāsādam-abhirūhitvā vejayantaṁ va sundaraṁ nipajji devarājā va sayane so mahārahe [156] Vejayantaṁ va sundaraṁ pāsādaṁ abhirūhitvā, so Mahā-arahe sayane Deva-Rājā va nipajji. and ascending his beautiful palace, which was like (Sakka’s palace) Vejayanta, he sat down like (Sakka) the King of the Devas on his worthy couch. sundarī taṁ purakkhatvā surasundarisannibhā payojayiṁsu naccāni gītāni vividhāni pi [157] Surasundarisannibhā sundarī taṁ purakkhatvā, vividhāni pi naccāni gītāni payojayiṁsu. Beautiful women like Sura-maidens,96 after surrounding him, performed various songs and dances. pabbajjābhirato dhīro pañcakāme nirālayo tādise naccagīte pi na ramitvā manorame [158] Pabbajjā-abhirato Dhīro, pañca-kāme nir-ālayo, tādise mano-rame nacca-gīte pi na ramitvā. (But) the Hero, greatly delighting in (the thought) of renunciation, being unattached to the five (strands) of sense pleasure, did not delight97 in any of those delightful songs and dances.

i.e. like goddesses. A better reading may be ramito, which would avoid having to take the absolutive as a finite verb. 97

Jinacaritaṁ - The Life of the Victorious Buddha - 55

[Abhinikkhamanakathā] [The Story of the Great Renunciation] nipanno vissamitvāna īsakaṁ sayane tahiṁ pallaṅkam-ābhujitvāna mahāvīro mahīpati [159] Mahā-Vīro Mahī-Pati, tahiṁ nipanno, sayane īsakaṁ vissamitvāna, pallaṅkaṁ ābhujitvāna, The Great Champion, the Master of the Earth, having lain down there, after reposing a little on the couch, and folding his legs crosswise, nisinno va nekappakāraṁ vikāraṁ padisvāna niddūpagānaṁ vadhūnaṁ gamissāmi dānī ti ubbiggacitto bhave dvāramūlam-pagantvāna rammaṁ [160] nisinno va niddā-upagānaṁ vadhūnaṁ neka-ppakāraṁ vikāraṁ padisvāna, bhave ubbigga-citto: “Dāni gamissāmī” ti, rammaṁ dvāra-mūlaṁ upagantvāna, while sitting, after seeing the change in the various conditions of the women who had fallen asleep, with his mind fearful of (continued) existence, thinking: “I will go now”, after approaching the delightful doorsill, ṭhapetvāna sīsaṁ subhummārakasmiṁ suṇissāmi dhīrassa saddan-ti tasmiṁ nipannaṁ sudantaṁ pasādāvahantaṁ sahāyaṁ amaccaṁ mahāpuññavantaṁ [161] acchannasavanaṁ channaṁ āmantetvā kathesidaṁ ānehi iti kappetvā kanthakaṁ nāma sindhavaṁ [162] “Dhīrassa saddaṁ suṇissāmī” ti, tasmiṁ subha-ummārakasmiṁ sīsaṁ ṭhapetvāna, nipannaṁ sudantaṁ pasāda-āvahantaṁ sahāyaṁ mahā-puññavantaṁ amaccaṁ acchanna-savanaṁ Channaṁ āmantetvā: “Kanthakaṁ nāma sindhavaṁ kappetvā, ānehi” iti idaṁ kathesi. after calling Channa, his attentive,98 well-controlled, faith-inspiring, highly meritorious friend and councillor, who, thinking: “I will hear the Hero’s voice”, after placing his head there on the beautiful threshold, was reposing, said this: “After preparing the horse named Kanthaka, please bring him (here)”.

There is a play on words here acchannasavanaṁ Channaṁ, Channa, whose ear was not closed; i.e. who was attentive.

Jinacaritaṁ - The Life of the Victorious Buddha - 56 so channo patigaṇhitvā taṁ giraṁ tena bhāsitaṁ tato gantvāna kappetvā sīgham-ānesi sindhavaṁ [163] So Channo tena bhāsitaṁ taṁ giraṁ patigaṇhitvā, tato gantvāna, sindhavaṁ kappetvā, sīghaṁ ānesi. Channa, after accepting the order that was given by (the Bodhisatta), going from there and preparing the horse, quickly brought (him). abhinikkhamanaṁ tassa ñatvā varaturaṅgamo tena sajjiyamāno so hesāravaṁ udīrayi [164] Tassa abhinikkhamanaṁ ñatvā, so vara-turaṅgamo, tena sajjiyamāno, hesāravaṁ udīrayi. Having understood it was for (the Bodhisatta’s) Great Renunciation, that noble horse, while being harnessed by (Channa), neighed excitedly. pattharitvāna gacchantaṁ saddaṁ taṁ sakalaṁ puraṁ sabbe suragaṇā tasmiṁ sotuṁ nādaṁsu kassaci [165] Taṁ saddaṁ sakalaṁ puraṁ pattharitvāna gacchantaṁ, tasmiṁ sabbe Sura-Gaṇā na kassaci sotuṁ adaṁsu. That noise went out and spread over the whole city, but all the Hosts of Suras in the (city) allowed no one to hear it. atha so sajjanānando uttamaṁ puttam-attano passitvā paṭhamaṁ gantvā pacchā buddho bhavāmahaṁ [166] Atha so Sajjana-ānando: “Paṭhamaṁ attano uttamaṁ puttaṁ passitvā, pacchā gantvā, ahaṁ Buddho bhavāmi.” Then that Good Man (thought) joyously: “First, having seen my unsurpassed son, and having departed later on, I will become a Buddha.” cintayitvāna evam-pi gantvā jāyānivesanaṁ ṭhapetvā pādadummāre gīvaṁ anto pavesiya [167] Evaṁ pi cintayitvāna, jāyā-nivesanaṁ gantvā, pāda-d-ummāre ṭhapetvā, gīvaṁ anto pavesiya. After thinking thus, and going to his wife’s apartments, and placing his foot on the threshold, he stretched his neck inside.

Jinacaritaṁ - The Life of the Victorious Buddha - 57 kusumehi samākiṇṇe devindasayanūpame nipannaṁ mātuyā saddhiṁ sayane sakam-atrajaṁ [168] Kusumehi samākiṇṇe Deva-Inda-sayana-upame sayane Mātuyā saddhiṁ sakaṁ atrajaṁ nipannaṁ. On a couch, which was bestrewn with flowers, like (Sakka) the Lord of the Devas couch, lay the Mother (Yasodharā) together with his son. viloketvāna cintesi iti lokekanāyako sacāhaṁ deviyā bāhuṁ apanetvā mamatrajaṁ [169] gaṇhissāmantarāyam-pi kareyya gamanassa me pabujjhitvā mahantena pemenesā yasodharā [170] Loka-Eka-Nāyako viloketvāna, iti cintesi: “Sace-ahaṁ Deviyā bāhuṁ apanetvā, mama-atra-jaṁ gaṇhissāmi, esā Yasodharā pabujjhitvā, mahantena pemena, me gamanassa antarāyaṁ pi kareyya. The Sole Leader of the World, having seen (that), thought thus: “If I, having 99 removed her Majesty’s arm, would take my son, this Yasodharā, after waking, through her great love, might put an obstacle in the way of my departure. buddho hutvā punāgamma passissāmī ti atrajaṁ narādhipo tadā tamhā pāsādatalatotari [171] Buddho hutvā, puna-āgamma atra-jaṁ passissāmī” ti, tadā Nara-Adhipo tamhā pāsāda-talato-otari. After becoming a Buddha, and coming again I will see my son,” then the Ruler of Men descended from that palace floor. pesalānanakaraṅghipaṅkajā hāsaphenabhamuvīcibhāsurā nettanīlakamalā yasodharā komudīva nayanālipatthitā [172] Pesalā-ānana-kara-aṅghi-paṅka-jā hāsa-phena-bhamu-vīci-bhāsurā netta-nīla-kamalā Yasodharā nayana-ali-patthitā komudi-iva — Yasodharā, with her well-formed face and lotus-like hands and feet, her laughing, bubbling, bright eyebrows, her eyes like blue lotuses, which were bee-like and desirable, who was like the full moon —

The name means, the Bearer of Glory.

Jinacaritaṁ - The Life of the Victorious Buddha - 58 samattho assa ko tassā jahituṁ dehasampadaṁ vindamāno vinā dhīraṁ ṭhitaṁ pāramim-uddhani [173] ko jahituṁ sama-attho assa, tassā deha-sampadaṁ vindamāno, paramim-uddhani ṭhitaṁ Dhīraṁ vinā? who would be able to abandon enjoying possession of her body, apart from the Hero, standing on perfection’s heights?

[Niggamanakathā] [The Story of the Departure] asso sāmi mayānīto kālaṁ jāna rathesabha iti abravi channo so bhūpālassa yasassino [174] “Sāmi, mayā asso nīto, Ratha-Esabha,100 kālaṁ jāna,” iti so Channo Yasassino BhūPālassa abravi. “Sire, I have brought the horse, know the time, O Best of Charioteers,” so said Channa to the Famous Protector of the Earth. mahīpati tadā sutvā channenodīritaṁ giraṁ pāsādā otaritvāna gantvā kanthakasantikaṁ [175] Tadā Mahī-Pati Channena-udīritaṁ giraṁ sutvā, pāsādā otaritvāna, Kanthakasantikaṁ gantvā, Then the Master of the Earth, after hearing the word spoken by Channa, descending from the palace, and going into the presence of Kanthaka, tassidaṁ vacanaṁ bhāsi sabbasattahite rato kanthakajjekarattiṁ maṁ tārehi sanarāmaraṁ [176] lokam-uttārayissāmi buddho hutvā anuttaro bhavasāgarato ghorajarādi-makarākaraṁ [177] tassa-idaṁ vacanaṁ bhāsi: “Sabba-satta-hite rato, Kanthaka, ajja-eka-rattiṁ maṁ tārehi, anuttaro Buddho hutvā, sa-nara-amaraṁ makara-akaraṁ ghora-jarā-ādi lokaṁ bhava-sāgarato uttārayissāmi.” said this word to him: “Delighting in the welfare of all beings, Kanthaka, carry me today for this one night, and having become an unsurpassed Buddha, I will carry the world, with its men and gods, across the ocean of existence, which is a great repository of terrors beginning with old-age and so forth.”

100

Esabha is a by-form from usabha, lit: bull.

Jinacaritaṁ - The Life of the Victorious Buddha - 59 idaṁ vatvā tam-āruyha sindhavaṁ saṅkhasannibhaṁ gāhāpetvāna channena sudaḷhaṁ tassa vāladhiṁ [178] Idaṁ vatvā, taṁ saṅkha-sannibhaṁ sindhavaṁ āruyha, tassa vāladhiṁ Channena sudaḷhaṁ gāhāpetvāna, Having said (this), and mounted the white101 horse, with his tail firmly taken hold of by Channa, patvāna so mahādvārasamīpaṁ samacintayi bhaveyya vivaṭaṁ dvāraṁ yena kenaci no sace [179] vāladhiṁ gahiteneva saddhiṁ channena kanthakaṁ nippīḷayitvā satthīhi imam-accuggataṁ subhaṁ ullaṅghitvāna pākāraṁ gacchāmī ti mahabbalo [180] so Mahā-Balo mahā-dvāra-samīpaṁ patvāna, samacintayi: “Sace yena kenaci dvāraṁ no vivaṭaṁ bhaveyya, vāladhiṁ gahitena Channena saddhiṁ, Kanthakaṁ eva satthīhi nippīlayitvā, imaṁ accuggataṁ subhaṁ pākāraṁ ullaṅghitvāna, gacchāmī” ti. the One of Great Strength, having come close to the main gate, thought (thus): “If the door is not opened by anyone, then together with Channa holding on to the tail, having gripped Kanthaka with my thighs, after jumping over this tall, beautiful wall, I will depart.”102 tathā thāmabalūpeto channo pi turaguttamo visuṁ visuṁ vicintesuṁ pākāraṁ samatikkamaṁ [181] Tathā thāma-bala-upeto Channo, turaga-uttamo pi, pākāraṁ samatikkamaṁ visuṁ visuṁ vicintesuṁ. Channa, who was endowed with firm strength, and (Kanthaka) the supreme horse, each individually thought of overcoming the wall in the same way. tassa cittaṁ viditvāna moditā gamane subhe vivariṁsu tadā dvāraṁ dvāredhiggahitā surā [182] Tadā tassa cittaṁ viditvāna, subhe gamane moditā dvāre-adhiggahitā Surā dvāraṁ vivariṁsu. Then, having understood (the Bodhisatta’s) mind, the Suras who were in possession of the door, rejoicing in the auspicious departure, opened the door.

101

Lit: conch-like horse. Gacchāmi is a present tense verb being used here to indicate the near future, see Perniola, Pali Grammar, p. 349, for more examples of this usage. 102

Jinacaritaṁ - The Life of the Victorious Buddha - 60 taṁ siddhattham-asiddhatthaṁ karissāmī ti cintiya āgantvā tassidaṁ bhāsi antaḷikkhe ṭhitantiko [183] Antiko cintiya: “Taṁ Siddhatthaṁ asiddhatthaṁ karissāmī” ti, antaḷikkhe āgantvā, ṭhito tassa-idaṁ bhāsi: (Then Māra) the Murderer thought: “This Siddhattha (the one who has accomplished his aim), I will make one who has not accomplished his aim,”103 and after going up into the firmament, while standing there, he said this to him: mā nikkhamma mahāvīra ito te sattame dine dibbaṁ tu cakkaratanaṁ addhā pātubhavissati [184] “Mā nikkhamma, Mahā-Vīra, ito sattame dine te dibbaṁ Cakka-Ratanaṁ tu addhā pātu-bhavissati.” “Do not renounce (the world), Great Champion, seven days from now the divine Wheel Treasure104 will certainly appear to you.” iccevaṁ vuccamāno so antakena mahāyaso kosi tvam-iti taṁ bhāsi māro cattānam-ādisi [185] Iti-evaṁ Antakena vuccamāno, so Mahā-Yaso: “Tvaṁ ko-āsi?” iti taṁ bhāsi, Māro ca-attānaṁ ādisi. The Murderer speaking thus, the Greatly Famous One said this to him: “Who are you?” and Māra showed himself. māra jānām-ahaṁ mayhaṁ dibbacakkassa sambhavaṁ gaccha tvam-idha mā tiṭṭha namhi rajjena-m-atthiko [186] “Māra ahaṁ mayhaṁ dibba-Cakkassa sambhavaṁ jānāmi! Tvaṁ gaccha! Idha mā tiṭṭha! Rajjena-m-atthiko na-amhi, “Māra, I know my divine Wheel will appear! (But) you must go! Do not stand here! I have no need of Sovereignty,

103

A play on the meaning of the Boddhisatta’s personal name. The Wheel Treasure is the symbol of soveriegnty. Māra is indicating that if he waits a little while he will become a Cakkavattī, a Universal Monarch. 104

Jinacaritaṁ - The Life of the Victorious Buddha - 61 sabbaṁ dasasahassam-pi lokadhātum-ahaṁ pana unnādetvā bhavissāmi buddho lokekanāyako [187] ahaṁ pana sabbaṁ pi dasa-sahassaṁ loka-dhātuṁ unnādetvā, Buddho Loka-EkaNāyako bhavissāmi.” but, after making the whole of the ten-thousand world system resound, I will become a Buddha, the Sole Leader of the World.” evaṁ vutte mahāsatte attano giram-uttariṁ gāhāpetuṁ asakkonto tatthevantaradhāyi so [188] Mahā-Satte evaṁ vutte, attano giraṁ uttariṁ gāhāpetuṁ asakkonto, so tattha-evaantaradhāyi. This being said by the Great Being, (Māra), being unable to accept this supreme utterance himself, vanished right there and then. pāpimassa idaṁ vatvā cakkavattisirim-pi ca pahāya kheḷapiṇḍaṁ va paccūsasamaye vasiṁ [189] Pāpimassa idaṁ vatvā, Cakka-Vatti-siriṁ pi ca paccūsa-samaye kheḷa-piṇḍaṁ pahāya va vasiṁ. Having said this to the Wicked One, he dwelt on having given up the glory of the Universal Monarchy, as though it were a lump of spit in the early morning. gacchantam-abhipūjetuṁ samāgantvāna tāvade ratanukkāsahassāni dhārayantā marū tahiṁ [190] Marū abhipūjetuṁ gacchantaṁ, tāvade tahiṁ samāgantvāna, ratana-ukkā-sahassāni dhārayantā, The Maruts going to pay worship, having gathered at once in that place, bearing a thousand jewelled torches, pacchato purato tassa ubhopassesu gacchare tatheva abhipūjentā supaṇṇā ca mahoragā [191] tassa pacchato purato ubho-passesu gacchare, tatha-eva Supaṇṇā ca Mahā-Uragā abhipūjentā, went before and behind him, and on both sides, the Supaṇṇas and the Great Snakes105 worshipping right there,

105

i.e. the Nāgas.

Jinacaritaṁ - The Life of the Victorious Buddha - 62 suvipulasurasenā cārulīlābhirāmā kusumasaliladhārā vassayantā nabhamhā iha hi dasasahassī cakkavāḷāgatā tā sukhumatanutametodaggudaggā caranti [192] dasa-sahassī cakka-vāḷā iha hi āgatā tā cāru-līlā-abhirāmā su-vipula-Sura-senā nabhamhā kusuma-salila-dhārā vassayantā, sukhuma-tanu-tamā-etā-udagga-udaggā caranti. while a truly great army of Suras, delighting in charming play, like a shower of flowers raining down from the sky, came here from the ten-thousand world-systems, having supremely subtle bodies and being greatly elated they roamed about. yasmiṁ sugandhavarapupphasudhūpacuṇṇa hemaddhajappabhutibhāsuracārumagge gacchaṁ mahājavavaraṅgaturaṅgarājā gantuṁ na sakkhi javato kusumādilaggo [193] Yasmiṁ su-gandha-vara-puppha-su-dhūpa-cuṇṇa hema-ddhaja-ppabhuti-bhāsura-cārumagge gacchaṁ, mahā-java-vara-aṅga-turaṅga-rājā, kusuma-ādi-laggo, javato gantuṁ na sakkhi. Going along that charming path, wherein there were fragrant and excellent flowers and sweet incense powder, and golden flags and so on blazing forth, the speedy noble-bodied kings of horses, impeded by the flowers and so on, were not able to go quickly. itthaṁ tamhi pathe ramme vattamāne mahāmahe gacchanto rattisesena tiṁsayojanam-añjase [194] Itthaṁ tamhi ramme pathe mahā-mahe vattamāne, ratti-sesena añjase tiṁsa-yojanaṁ gacchanto, While the great festival on the delightful path was continuing in this way, going thirty leagues along the road for the rest of the night, patvānomānadītīraṁ piṭṭhito turagassa so otaritvāna vimale sītale sikatātale [195] Anomā-nadī-tīraṁ patvā, so turagassa piṭṭhito vimale sītale sikatā-tale otaritvāna, after reaching the bank of the river Anomā, descending from the back of the horse onto the spotless, cool, sandy ground,

Jinacaritaṁ - The Life of the Victorious Buddha - 63 vissamitvā idaṁ vatvā gacchāhī ti sakaṁ puraṁ āharaṇāni ādāya channemaṁ turagam-pi ca [196] vissamitvā, “Channa, āharaṇāni imaṁ turagaṁ pi ca ādāya sakaṁ puraṁ gacchāhī” ti. Idaṁ vatvā, and resting (he said): “Channa, take this horse and the things that were brought and go (back) to our city.” Having said this, ṭhito tasmiṁ mahāvīro accantanisitāsinā sugandhavāsitaṁ moliṁ chetvānukkhipi ambare [197] tasmiṁ ṭhito Mahā-Vīro, accanta-nisita-asinā su-gandha-vāsitaṁ moliṁ chetvāna, ambare ukkhipi. while standing in that place the Great Champion, with a very sharp sword having cut off his fragrantly perfumed top-knot, threw it into the sky. cāruhemasumuggena kesadhātuṁ nabhuggataṁ pūjanatthaṁ sahassakkho sirasā sampaṭicchiya [198] Sahassa-Akkho, pūjanā-atthaṁ sirasā, nabha-uggataṁ, Kesa-Dhātuṁ cāru-hema-sumuggena sampaṭicchiya, (Sakka) the Thousand-Eyed One, desiring to worship it with his head, having risen into the sky, received the Hair Relic in a charming, golden casket, vilocanānandakarindanīlamayehi cūḷāmaṇicetiyaṁ so patiṭṭhapesāmalatāvatiṁse ubbedhato yojanamattamaggaṁ [199] so amala-Tāvatiṁse vilocana-ānanda-kara-indanīla-mayehi ubbedhato yojana-mattaṁ aggaṁ Cūḷā-Maṇi-Cetiyaṁ patiṭṭhapesā. and installed it in the spotless Tāvatiṁsa (Heaven), in the top of the Crest-Jewel Shrine, which was about a league in height, made of sapphire, and was such as brings joy to the eyes. uttamaṭṭhaparikkhāre dhāretvā brahmunābhataṁ ambare va pavijjhittha varaṁ dussayugam-pi ca [200] Uttama-aṭṭha-parikkhāre Brahmunā-ābhataṁ dhāretvā, ambare varaṁ dussa-yugaṁ pi ca va pavijjhittha. Having taken the supreme eight requisites (of a monk)106 which had been brought by the Brahmas, he also threw his excellent clothes into the sky. 106

The three robes, a bowl, a razor, a needle (for darning), a belt, and a water strainer.

Jinacaritaṁ - The Life of the Victorious Buddha - 64 tam-ādāya mahābrahmā brahmaloke manoramaṁ dvādasayojanubbedhaṁ dussathūpaṁ akārayi [201] Mahā-Brahmā taṁ ādāya, Brahma-loke mano-ramaṁ dvā-dasa-yojana-ubbedhaṁ Dussa-Thūpaṁ akārayi. The Great Brahmā having caught it, made a delightful twelve league high Clothes Shrine in the Brahmā worlds. nāmenānupiyaṁ nāma gantvā ambavanaṁ tahiṁ sattāhaṁ vītināmetvā pabbajjāsukhato tato [202] Nāmena-Anupiyaṁ nāma amba-vanaṁ gantvā, tahiṁ pabbajjā-sukhato satt-ahaṁ vītināmetvā, tato After going to the mango grove by the name of Anupiya, and spending therein seven days in the bliss of having gone forth, from there gantvānekadineneva tiṁsayojanamañjasaṁ patvā rājagahaṁ dhīro piṇḍāya cari subbato [203] eka-dinena-eva tiṁsa-yojanaṁ añjasaṁ gantvāna, Rāja-gahaṁ patvā, subbato Dhīro piṇḍāya cari. having gone thirty leagues along the road in just one day, and reached Rājagaha, the well-conducted Hero roamed for alms.

[Rājagahakathā] [The Story in Rājagaha] indanīlasilāyāpi katā pākāragopurā hemācalā va dissanti tassābhāhi tahiṁ tadā [204] Tahiṁ inda-nīla-silāya-api katā pākāra-go-purā, tassa-ābhāhi tadā hema-acalā va dissanti. In that place the walls and gates were made of sapphire rock, and appeared like a golden mountain because of (the Bodhisatta’s) radiance. koyaṁ sakko nu kho brahmā māro nāgo ti ādinā bhiyyo kotūhalappatto padisvā taṁ mahājano [205] Bhiyyo kotūhala-ppatto mahājano taṁ padisvā, “Ayaṁ ko? Sakko nu kho Brahmā Māro Nāgo” ti ādinā. The mass of the people having seen him, became greatly excited, (and asked): “Who is this? Is it a Sakka, a Brahmā, a Māra, (or) a Nāga?” and so forth.

Jinacaritaṁ - The Life of the Victorious Buddha - 65 pavisitvā gahetūna bhattaṁ yāpanamattakaṁ yugamattaṁ va pekkhanto gacchanto rājavīthiyaṁ [206] Pavisitvā, yāpana-mattakaṁ bhattaṁ gahetūna, yuga-mattaṁ va pekkhanto, RājaVīthiyaṁ gacchanto Having entered (the city) and gathered just enough food for sustenance, looking just a yoke’s distance (ahead of him),107 while going along the Royal Road mathitaṁ merumanthena samuddaṁ va mahājanaṁ tamhā so ākulīkatvā gantvā paṇḍavapabbataṁ [207] so Meru-manthena mathitaṁ samuddaṁ va mahā-janaṁ tamhā ākulīkatvā, PaṇḍavaPabbataṁ gantvā, the people were disturbed by him, like the ocean that was churned with (Mount) Meru as a churning stick, then having gone to Mount Paṇḍava, tato tasseva chāyāya bhūmibhāge manorame nisinno missakaṁ bhattaṁ paribhuñjitum-ārabhi [208] tato tassa-eva chāyāya mano-rame bhūmi-bhāge nisinno, missakaṁ bhattaṁ paribhuñjituṁ ārabhi. and sitting in its shade on a delightful piece of land, he began to eat his mixed-up 108 food. paccavekkhaṇamattena antasappaṁ nivāriya dehavammikato dhīro nikkhamantaṁ mahabbalo [209] Mahā-Balo Dhīro deha-vammikato nikkhamantaṁ anta-sappaṁ paccavekkhaṇamattena nivāriya. The Hero of Great Strength simply through reflection prevented his creeping snakelike innards from emerging from his ant-hill-like body.109

107

The point being he was not looking around or distracted. Mixed-up, because whatever food is received in simply piled up in the bowl, and not kept separate on different plates, saucers, and so on. 109 A difficult similie, meaning that the food was so revolting that it was only by an act of will he didn’t throw it all back up again. 108

Jinacaritaṁ - The Life of the Victorious Buddha - 66 bhutvāna bimbisārena narindena narāsabho nimantino pi rajjena upagantvānanekadhā [210] Bhutvāna, Nara-Āsabho Bimbisārena Nara-Indena nekadhā rajjena nimantino pi upagantvā, Having eaten, the Best of Men having been approached and offered the kingdom countless times by the Lord of Men Bimbisāra, paṭikkhipiya taṁ rajjaṁ atha tenābhiyācito dhammaṁ desehi mayhan-ti buddho hutvā anuttaro [211] taṁ rajjaṁ paṭikkhipiya, atha: “Anuttaro Buddho hutvā, mayhaṁ Dhammaṁ desehi” ti tena-abhiyācito. refused the kingdom, then he was begged by (Bimbisāra, saying): “Having become an unsurpassed Buddha, please teach the Dhamma to me.”

[Sujātākathā] [The Story of Sujātā] datvā paṭiññaṁ manujādhipassa dhīropagantvāna padhānabhūmiṁ anaññasādhāraṇadukkarāni katvā tato kiñci apassamāno [212] Dhīro Manujā-Adhipassa paṭiññaṁ datvā, padhāna-bhūmiṁ upagantvāna, anaññaasādhāraṇa-dukkarāni katvā, tato kiñci apassamāno, The Hero, after giving his promise to the Ruler of Men, approaching the place for his striving, going through extraordinary difficulties, and seeing that nothing came of it, oḷārikannapānāni bhuñjitvā dehasampadaṁ patvājapālanigrodhamūlaṁ patto suro viya [213] oḷārika-anna-pānāni bhuñjitvā, deha-sampadaṁ patvā, Suro viya Aja-pāla-Nigrodhamūlaṁ patto. having consumed material food and drink and regained bodily strength, like a Sura he reached the root of the Goatherder’s Banyan (tree).

Jinacaritaṁ - The Life of the Victorious Buddha - 67 puratthābhimukho hutvā nisinnosi jutindharo dehavaṇṇehi nigrodho hemavaṇṇosi tassa so [214] Jutin-Dharo Purattha-abhimukho hutvā nisinno-āsi, tassa deha-vaṇṇehi so Nigrodho hema-vaṇṇo-āsi. While the Brilliant One was sitting facing the East, through the (radiant) colour of his body the Banyan (tree) became golden-coloured. samiddhapatthanā ekā sujātā nāma sundarī hemapātiṁ sapāyāsaṁ sīsenādāya onatā [215] Samiddha-patthanā ekā Sujātā nāma sundarī hema-pātiṁ sa-pāyāsaṁ sīsena-ādāya, onatā: A beautiful lady named Sujātā (Well-Born), wishing for success, took a golden bowl with milk-rice on her head, and bowing (thinking): tasmiṁ adhiggahītassa rukkhadevassa tāvade baliṁ dammī ti gantvāna disvā taṁ dipaduttamaṁ [216] “Tāvade tasmiṁ adhiggahitassa Rukkha-Devassa baliṁ dammī” ti, gantvāna taṁ Dipada-Uttamaṁ disvā, “I will straight away give an offering to the excellent Tree-Deva who has taken residence in this place”, after going and seeing the Supreme Man, devo ti saññāya udaggacittā pāyāsapātiṁ pavarassa datvā āsiṁsanā ijjhi yathā hi mayhaṁ tuyham-pi sā sāmi samijjhatū ti [217] “Devo!” ti saññāya udagga-cittā, pāyāsa-pātiṁ Pavarassa datvā: “Sāmi! Yathā hi mayhaṁ āsiṁsanā ijjhi, tuyhaṁ pi sā samijjhatū” ti. with the thought: “This is a Deva!”, with heart uplifted, after giving the bowl of rice to the Excellent One, (said): “Sire! In the same way as my hopes have been successful, may yours also succeed.” iccevaṁ vacanaṁ vatvā gatā tamhā varaṅganā atha pāyāsapātiṁ taṁ gahetvā munipuṅgavo [218] Iti-evaṁ vacanaṁ vatvā, tamhā vara-aṅganā gatā. Atha Muni-Puṅgavo, pāyāsa-pātiṁ taṁ gahetvā, Having spoken this word, the noble lady left that place. Then that Noble Sage, after taking the bowl of rice,

Jinacaritaṁ - The Life of the Victorious Buddha - 68 gantvā nerañjarātīraṁ bhutvā taṁ varabhojanaṁ paṭisotaṁ pavissajji tassā pātiṁ manoramaṁ [219] Nerañjarā-tīraṁ gantvā, taṁ vara-bhojanaṁ bhutvā, tassā mano-ramaṁ pātiṁ paṭisotaṁ pavissajji. going to the bank of the (river) Nerañjarā, and eating that excellent food, cast her delightful bowl against the stream.

[Bodhimaṇḍakathā] [The Story around the Bodhi Tree] jantālipālimananettavilumpamānaṁ samphullasālavanarājivirājamānaṁ devindanandanavanaṁ vabhinandanīyaṁ uyyānam-uttamataraṁ pavaropagantvā [220] Pavaro jantu-ali-pāli-mana-netta-vilumpamānaṁ samphulla-Sāla-vana-rājivirājamānaṁ Deva-Inda-Nandana-Vanaṁ va-abhinandanīyaṁ uyyānaṁ uttamataraṁ upagantvā, The Excellent One, having approached the supreme garden, which was like the very joyful Lord of the Devas’ Nandana Grove110 (in Tāvatiṁsa), a grove shining with rows of full-blossoming Sāla trees, which like a row of bees which stole the people’s minds and eyes, katvā divāvihāraṁ so sāyaṇhasamaye tahiṁ gacchaṁ kesaralīlāya bodhipādapasantikaṁ [221] so tahiṁ divā-vihāraṁ katvā, sāyaṇha-samaye, Bodhi-Pādapa-santikaṁ kesara-līlāya gacchaṁ. and having spent the day in that place, in the evening-time, went with the grace of a lion to the vicinity of the Bodhi Tree.

110

The name means the Grove of Joy.

Jinacaritaṁ - The Life of the Victorious Buddha - 69 brahmāsurāsuramahoragapakkhirājasaṁsajjitoruvaṭume dipadānam-indo pāyāsi sotthiyadvijo tiṇahārako taṁ disvāna tassa adadā tiṇamuṭṭhiyo so [222] Dipadānam-Indo Brahmā-Sura-Asura-Mahā-Uraga-Pakkhi-Rāja-saṁsajjita-uruvaṭume pāyāsi. Tiṇa-hārako so Sotthiya-dvijo taṁ disvāna, tassa tiṇa-muṭṭhiyo adadā. The Lord of Men set out along a wide road which had been prepared by Brahmās, Suras, Asuras, Great Snakes and Bird-Kings.111 The twice-born (brāhmaṇa) Sotthiya, a grass collector, having seen him, offered him a handful of grass. indīvarāravindādikusumānambarā tahiṁ patanti vuṭṭhidhārā va gacchante dipaduttame [223] Tahiṁ Dipada-Uttame gacchante ambarā indīvara-aravinda-ādi-kusumāni vuṭṭhidhārā va patanti. As the Supreme Man was going along blue water-lilies, lotuses, and other flowers fell like showers of rain from the sky. cārucandanacuṇṇādidhūpagandhehi nekadhā anokāsosi ākāso gacchante dipaduttame [224] Dipada-Uttame gacchante ākāso nekadhā cāru-candana-cuṇṇa-ādi-dhūpa-gandhehi anokāso-āsi. As the Supreme Man was going along the sky was filled with a great deal of charming fragrant incense made of sandalwood powder and so on. ratanujjalachattehi cāruhemaddhajehi ca anokāsosi ākāso gacchante dipaduttame [225] Dipada-Uttame gacchante ākāso ratana-ujjala-chattehi cāru-hema-ddhajehi ca anokāso-āsi. As the Supreme Man was going along the sky was filled with glorious jewelled umbrellas, and charming golden flags. celukkhepasahassehi kīḷantehi marūhi pi anokāsosi ākāso gacchante dipaduttame [226] Dipada-Uttame gacchante ākāso celu-kkhepa-sahassehi kīḷantehi Marūhi pi anokāsoāsi As the Supreme Man was going along the sky was filled with thousands of Maruts sporting garments that they were waving about. 111

Great Snakes = Nāgas; Bird-Kings = Supaṇṇas.

Jinacaritaṁ - The Life of the Victorious Buddha - 70 suradundubhivajjāni karontehi marūhi pi anokāsosi ākāso gacchante dipaduttame [227] Dipada-Uttame gacchante ākāso Sura-dundubhi-vajjāni karontehi Marūhi pi anokāsoāsi As the Supreme Man was going along the sky was filled with Maruts beating the Suras’ musical drums. suraṅganāhi saṅgītiṁ gāyantīhi pi nekadhā anokāsosi ākāso gacchante dipaduttame [228] Dipada-Uttame gacchante ākāso nekadhā saṅgītiṁ gāyantīhi Sura-aṅganāhi pi anokāso-āsi As the Supreme Man was going along the sky was filled with countless chants sung by Sura-maidens. manoramā kinnarakinnaraṅganā manoramaṅgā uragoragaṅganā manorame tamhi ca naccagītiyo manoramā nekavidhā pavattayuṁ [229] Tamhi mano-ramā Kinnara-Kinnara-aṅganā mano-rama-aṅgā Uraga-Uraga-aṅganā mano-rame nacca-gītiyo ca mano-ramā neka-vidhā pavattayuṁ. In that place delightful Kinnaras, Kinnara-maidens, Snakes, and Snake-maidens with delightful-limbs performed delightful dances and songs in countless delightful ways. tadā mahogheva mahāmahehi pavattamāne iti so mahāyaso tiṇe gahetvā tibhavekanāyako upāgato bodhidumindasantikaṁ [230] Tadā Ti-Bhava-Eka-Nāyako so Mahā-Yaso iti mahā-ogha-iva mahā-mahehi pavattamāne, tiṇe gahetvā, Bodhi-Duma-Inda-santikaṁ upāgato. Then the Sole Leader of the Three Realms of Existence, the Famous One, as the great festival was continuing like a great torrent, having taken the grass, proceeded to the vicinity of the Lordly Bodhi Tree.

Jinacaritaṁ - The Life of the Victorious Buddha - 71 viddumāsitaselaggarajatācalasannibhaṁ katvā padakkhiṇaṁ bodhipādapaṁ dipaduttamo [231] puratthimadisābhāge acale raṇadhaṁsake mahītale ṭhito dhīro cālesi tiṇamuṭṭhiyo [232] Dipada-Uttamo Dhīro vidduma-asitasela-agga-rajata-acala-sannibhaṁ BodhiPādapaṁ padakkhiṇaṁ katvā, ṭhito Puratthima-disā-bhāge acale raṇa-dhaṁsake mahī-tale, tiṇa-muṭṭhiyo cālesi. The Supreme Man, the Hero, after circumambulating the Bodhi tree, which was like 112 the top of a silver mountain covered in coral and sapphire, while standing on firm faultless ground on the Eastern side (of the tree), threw a fistful of grass. cuddasahatthamatto so pallaṅko āsi tāvade atha naṁ abbhutaṁ disvā mahāpañño vicintayi [233] Tāvade cuddasa-hattha-matto so pallaṅko āsi; atha Mahā-Pañño, naṁ abbhutaṁ disvā, vicintayi: At once there was a fourteen-cubit seat; then the One of Great Wisdom, having seen that wonder, thought: maṁsalohitam-aṭṭhī ca nahāru ca taco ca me kāmaṁ sussatu nevāhaṁ jahāmi viriyaṁ iti [234] “Me maṁsa-lohitam-aṭṭhī ca nahāru ca taco ca kāmaṁ sussatu, na-eva-ahaṁ jahāmi viriyaṁ” iti. “Let my flesh, blood, bones, muscles and skin dry up, (but) I will surely never give up the effort (to attain Awakening).” ābhujitvā mahāvīro pallaṅkam-aparājitaṁ pācīnābhimukho tasmiṁ nisīdi dipaduttamo [235] Tasmiṁ Mahā-Vīro Dipada-Uttamo aparājitaṁ pallaṅkaṁ ābhujitvā Pācīnaabhimukho nisīdi. The Great Champion, the Supreme Man, sat in that place in an undefeated crosslegged position facing the East.

112

The metaphor is obscure here, apart from indicating the tree’s glory.

Jinacaritaṁ - The Life of the Victorious Buddha - 72 devadevassa devindo saṅkham-ādāya tāvade vīsuttarasatubbedhaṁ dhamayanto tahiṁ ṭhito [236] Tāvade tahiṁ Deva-Indo Deva-Devassa vīsa-uttara-sata-ubbedhaṁ saṅkhaṁ ādāya dhamayanto ṭhito. At once (Sakka) the Lord of the Devas, having taken the Deva of Devas’ conch, which was more than two thousand113 (cubits) in height, stood there sounding (it). dutiyaṁ puṇṇacandaṁ va setacchattaṁ tiyojanaṁ dhārayanto ṭhito sammā mahābrahmā sahampati [237] Sahampati Mahā-Brahmā dutiyaṁ puṇṇa-candaṁ va, ti-yojanaṁ seta-cchattaṁ sammā dhārayanto, ṭhito. The Great Brahmā Sahampati stood there like a second full-moon, properly holding aloft a three league (high) white umbrella. cārucāmaram-ādāya suyāmo pi surādhipo vijayanto ṭhito tattha mandaṁ mandaṁ tigāvutaṁ [238] Tattha Sura-Adhipo Suyāmo pi ti-gāvutaṁ cāru-cāmaraṁ ādāya mandaṁ mandaṁ vijayanto, ṭhito. Suyāma, the Ruler of the Suras, stood there slowly, slowly fanning a charming three league (high) chowrie. beluvaṁ vīṇam-ādāya suro pañcasikhavhayo nānāvidhalayopetaṁ vādayanto tathā ṭhito [239] Tathā Suro Pañcasikha-avhayo nānā-vidha-laya-upetaṁ beluvaṁ vīṇaṁ ādāya vādayanto, ṭhito. Similarly the Sura called Pañcasikhā stood (there) playing many different melodies114 on a beluva-wood115 lute he had taken up.

113

Lit: twenty-hundred. One of the definitions of laya in SED is: the union of song, dance and instrumental music, which is what is intended here. See Sakkapañhasuttaṁ (DN 21) for a further illustration of Pañcasikhā’s skill. 115 Ægle Marmelos; this tree is known as the Beli tree in Sri Lanka. 114

Jinacaritaṁ - The Life of the Victorious Buddha - 73 thutigītāni gāyanto nāṭakīhi purakkhato tathevaṭṭhāsi so nāgarājā kālavhayo pi ca [240] Tathā-eva so Nāga-Rājā Kāla-avhayo pi, nāṭakīhi ca purakkhato thuti-gītāni gāyanto, aṭṭhāsi. Similarly the King of the Nāgas called Kāla, stood at the head of the dancing-girls singing songs of praise. gahetvā hemamañjūsā surapupphehi pūritā pūjayantā va aṭṭhaṁsu battiṁsā pi kumārikā [241] Battiṁsā kumārikā pi sura-pupphehi pūritā hema-mañjūsā gahetvā pūjayantā, aṭṭhaṁsu. Also thirty-two princesses stood there worshipping with a golden casket full of divine flowers they had taken hold of.

[Māravijayakathā] [The Story of the Defeat of Māra] sa-indadevasaṅghehi tehi itthaṁ mahāmahe vattamāne tadā māro pāpimā iti cintayi [242] Tadā tehi sa-Inda-Deva-saṅghehi itthaṁ mahā-mahe vattamāne, Pāpimā Māro iti cintayi: Then as this great festival with the Lord of the Devas and his hosts was continuing in this way, the Wicked Māra thought thus: atikkamitukāmoyaṁ kumāro visayaṁ mama siddhattho athasiddhatthaṁ karissāmī ti tāvade [243] “Atha ayaṁ kumāro Siddhattho mama visayaṁ atikkamitukāmo, tāvade asiddhatthaṁ karissāmī” ti. 116

“So this (successful) prince Siddhattha wishes to escape from my sphere (of influence), straight away I will make him unsuccessful.”

116

A literal translation of the name Siddhattha.

Jinacaritaṁ - The Life of the Victorious Buddha - 74 māpetva bhiṁsanatarorusahassabāhuṁ saṅgayha tehi jalitā vividhāyudhāni āruyha cārudiradaṁ girimekhalākkhyaṁ caṇḍaṁ diyaḍḍhasatayojanam-āyataṁ taṁ [244] Bhiṁsana-tara-uru-sahassa-bāhuṁ māpetvā, tehi jalitā vividha-āyudhāni saṅgayha, taṁ di-y-aḍḍha-sata-yojanam-āyataṁ caṇḍaṁ Girimekhala-ākkhyaṁ cāru-diradaṁ āruyha, After creating a thousand broad and terrible arms, and collecting various blazing weapons with them, and mounting the charming and fierce tusker called Girimekhala, who was one hundred and fity leagues in extent, nānānanāyanalavaṇṇasiroruhāya rattoruvaṭṭabahiniggatalocanāya daṭṭhoṭṭhabhiṁsanamukhāyuragabbhujāya senāya so parivuto vividhāyudhāya [245] so, nānā-ānanāya, anala-vaṇṇa-siroruhāya, ratta-uru-vaṭṭa-bahi-niggata-locanāya, daṭṭha-oṭṭha-bhiṁsana-mukhāya, uraga-bhujāya, vividha-āyudhāya senāya parivuto, he, surrounded by his army, which had many faces, fire-coloured hair, broad red circular protruding eyes, terrible lip-biting mouths, snake-like arms, and various weapons, tatthopagamma atibhīmaravaṁ ravanto siddhattham-etha iti gaṇhatha bandhathemaṁ āṇāpayaṁ suragaṇaṁ sahadassanena caṇḍāniluggatapicuṁ va palāpayittha [246] tattha-upagamma, atibhīma-ravaṁ ravanto: “Etha imaṁ Siddhatthaṁ gaṇhatha bandhatha” iti āṇāpayaṁ; saha-dassanena Sura-gaṇaṁ caṇḍa-anila-uggata-picuṁ va palāpayittha. after approaching that place, while roaring a most terrible roar, ordered: “Seize and bind this Siddhattha here”; with the sight (of that) the hosts of Suras were put to flight, like cotton that has arisen in a violent wind.

Jinacaritaṁ - The Life of the Victorious Buddha - 75 gambhīramegharavasannibhacaṇḍanādaṁ vātañ-ca māpiya tato subhagassa tassa kaṇṇam-pi cīvaravarassa manoramassa no āsi yeva calituṁ pabhu antakotha [247] Antako gambhīra-megha-rava-sannibha-caṇḍa-nādaṁ vātaṁ ca māpiya, tato tassa subhagassa mano-ramassa cīvara-varassa kaṇṇaṁ pi yeva calituṁ no pabhu āsi, atha (Māra) the Murderer made (1) a fierce and noisy wind like a deep roaring stormcloud,117 but was not able to move even a corner of his auspicious, delightful, and excellent robe with it, then saṁvaṭṭavuṭṭhijavasannibhabhīmaghoravassaṁ pavassiya tatodakabindukam-pi nāsakkhi netum-atulassa samīpakam-pi disvā tam-abbhutam-atho pi sudummukho so [248] saṁvaṭṭa-vuṭṭhi-java-sannibha-bhīma-ghora-vassaṁ pavassiya, tato-udaka-bindukaṁ pi Atulassa samīpakaṁ pi netuṁ na-asakkhi; atho taṁ abbhutaṁ pi disvā, sudummukho so he made fall (2) a terrible and awful rain, like the heavy rain at the dissolution of the world, but not even a drop of water was able to fall near the Incomparable One; then having seen that wonder, with a very sad face, he accantabhīmanala-accisamujjaloru pāsāṇabhasmakalalāyudhavassadhārā aṅgārapajjalitavālukavassadhārā vassāpayittha sakalāni imāni tāni [249] accanta-bhīma-anala acci-samujjala-uru pāsāṇa-bhasma-kalala-āyudha-vassa-dhārā aṅgāra-pajjalita-vāluka-vassa-dhārā vassāpayittha; tāni imāni sakalāni caused to rain down, (3) an extremely terrible fire like flaming fiery great rocks (4) ashes and (5) mud, (6) a torrent of weapons like rain, (7) a torrent of blazing charcoal (8) and sand like rain; (but) all of these

117

This is the first of nine terrible storms. They are listed in Jā-Nid as vāta vassa pāsāṇa paharaṇa aṅgāra kukkuḷa vālukā kalala andhakāra & vuṭṭha.

Jinacaritaṁ - The Life of the Victorious Buddha - 76 mārānubhāvabalato nabhatopagantvā patvāna puññasikharuggatasantikan-tu mālāguḷappabhutibhāvagatānithāpi lokantare va timiraṁ timiraṁ sughoraṁ [250] māpetva mohatimiram-pi hatassa tassa dehappabhāhi sataraṁsisatoditaṁ va jātaṁ manoramataraṁ atidassanīyaṁ ālokapuñjam-avalokiya pāpadhammo [251] Māra-ānubhāva-balato nabhato-upagantvā, puñña-sikhara-uggata-santikaṁ tu patvāna, mālā-gula-ppabhuti-bhāva-gatāni; atha-api loka-antare timiraṁ va sughoraṁ timiraṁ māpetvā, Pāpa-Dhammo moha-timiraṁ pi hatassa tassa dehappabhāhi sata-raṁsi-sata-uditaṁ va jātaṁ mano-rama-taraṁ atidassanīyaṁ ālokapuñjaṁ avalokiya, after approaching from the sky through the strength and power of Māra, and falling in the vicinity of him who had reached the peak of merit changed into a garland of flowers and so on; then having made (9) a supremely awful darkness, like the darkness between the worlds, the One of Wicked Character (only) beheld a mass of exceedingly beautiful and most delightful light that arose and shone from (the Bodhisatta’s) body like a hundred risen suns, which destroys the darkness of delusion,

Jinacaritaṁ - The Life of the Victorious Buddha - 77 kopoparattavadano bhukuṭippacārā accantabhiṁsanavirūpakavesadhārī accantatiṇhataradhāram-asaṅgam-eva cakkāyudhaṁ varataraṁ api merurājaṁ [252] saṅkhaṇḍayantam-iva thūlakalīrakhaṇḍaṁ vissajji tena pi na kiñci guṇākarassa kātuṁ pahuttam-upagañchi tato tam-etaṁ gantvā nabhā kusumachattatam-āga sīsaṁ [253] kopa-uparatta-vadano, bhukuṭī-ppacārā, accanta-bhiṁsana-virūpaka-Vesa-dhārī, vara-taraṁ asaṅgaṁ accanta-tiṇha-tara-dhāraṁ api eva, Meru-rājaṁ thūla-kalīrakhaṇḍaṁ iva saṅkhaṇḍayantaṁ Cakka-Āyudhaṁ vissajji, tena pi Guṇa-Ākarassa kiñci kātuṁ na pahuttaṁ upagañchi, tato taṁ etaṁ nabhā gantvā, taṁ sīsaṁ kusumachattaṁ āga. (then) his face altogether118 red with anger, with a frowning appearance,119 having an extremely fearsome, deformed appearance, he let fly his most excellent freeflying120 Wheel-Weapon, which had an extremely sharp edge, which could surely 121 split into pieces Meru the King (of mountains), as though it were the soft stem of a palm tree, but with the approach of that (weapon) he was unable to do anything to that Mine of Virtue, (but) having ascended into the sky from that place, it became a sunshade made of flowers over his head. vissajjitā pi senāya selakūṭānalākulāpagantvā nabhasā mālāguḷattaṁ samupāgatā [254] Senāya anala-ākulā sela-kūṭā vissajjitā pi, nabhasā upagantvā, mālā-gula-attaṁ samupāgatā, Also the great many blazing rocky peaks which were hurled (at him), having fallen from the sky, attained the state of garlands of flowers,

118

See PED for this meaning of the prefix upa-. Both Vimalavaṁsa and Tilakasiri give the analysis as kopa + atiratta, which is impossible. 119 Bhukuṭī = Sanskrit Bhrūkuṭī. 120 Asaṅga, lit: unattached. 121 Saṅkhaṇḍayantaṁ, present participle from khaṇḍeti, with the upasagga saṁ-.

Jinacaritaṁ - The Life of the Victorious Buddha - 78 tam-pi disvā sasoko so gantvā dhīrassa santikaṁ pāpuṇāti mam-evāyaṁ pallaṅko aparājito [255] so taṁ pi disvā, sa-soko Dhīrassa santikaṁ gantvā: “Ayaṁ aparājito pallaṅko maṁ eva pāpuṇāti, having seen that, grieving, having approached the vicinity of the Hero, (he said): “This unconquered seat has come to me, ito uṭṭhaha pallaṅkā iti bhāsittha dhīmato katakalyāṇakammassa pallaṅkatthāya māra te [256] ito pallaṅkā uṭṭhaha!” iti. Dhīmato kata-kalyāṇa-kammassa: “Bhāsittha Māra te pallaṅka-atthāya, rise from this seat!” Then the Devout One, who had done good and meritorious deeds (said): “Māra, you said you have earned this seat, ko sakkhī ti pavutto so ime sabbe ti sakkhino senāyābhimukhaṁ hatthaṁ pasāretvāna pāpimā [257] ko sakkhī?” ti. Pavutto so Pāpimā, senāya-abhimukhaṁ hatthaṁ pasāretvāna: “Ime sabbe sakkhino!” ti who is the witness?” Called upon (like this) the Wicked One, having stretched forth his hand towards his army (said): “All these are witnesses!” ghoranāden’ ahaṁ sakkhi ahaṁ sakkhī ti tāya pi sakkhibhāvaṁ vadāpetvā tassevaṁ samudīrayi [258] Ghora-nādena: “Ahaṁ sakkhi, ahaṁ sakkhī” ti, tāya pi sakkhi-bhāvaṁ vadāpetvā, tassa-evaṁ samudīrayi: With a terrible roar of “I am witness, I am witness”, after he had made them declare their witness, he addressed (the Bodhisatta) thus: ko te siddhattha sakkhī ti atha tenātulena pi mamettha sakkhino māra na santī ti sacetanā [259] “Ko te Siddhattha sakkhī?” ti. Atha tena-Atulena pi: “Ettha, Māra, mama sacetanā sakkhino na santī” ti. “Who is your witness, Siddhattha?” Then that Incomparable One (said): “Here, Māra, I have no sentient witnesses.”

Jinacaritaṁ - The Life of the Victorious Buddha - 79 rattameghopanikkhantahemavijju va bhāsuraṁ nīharitvā surattamhā cīvarā dakkhiṇaṁ karaṁ [260] Ratta-megha-upanikkhanta-hema-vijju va, su-rattamhā cīvarā bhāsuraṁ dakkhiṇaṁ karaṁ nīharitvā, (Then) after withdrawing his shining right hand from his beautiful dyed robe, like golden lightning emerging from a glittering122 cloud, bhūmiyābhimukhaṁ katvā kasmā pāramibhūmiyaṁ unnādetvānidānevaṁ nissaddāsī ti bhūmiyā [261] bhūmiya-abhimukhaṁ pārami-bhūmiyaṁ katvā: “Kasmā idāni-evaṁ nis-saddā-asī?” ti, bhūmiyā unnādetvāna, and pointing towards the earth, the earth of (his) perfections, (he said): “Why are you so silent now?”, and having made the earth resound, muñcāpite rave nekasate megharave yathā buddhanāgabalā nāgaṁ jāṇūhi suppatiṭṭhitaṁ [262] megha-rave yathā neka-sate rave muñcāpite, Buddha-nāga-balā jāṇūhi suppatiṭṭhitaṁ nāgaṁ. and having made her roar countless hundreds of times, like a roaring storm-cloud, with the elephant-like strength of a Buddha the elephant (Girimekhala) was grounded with his knees (on the earth). disvānidāni gaṇhāti dāni gaṇhāti cintiya sambhinnadāṭhasappo va hatadappo sudummukho [263] Disvāna cintiya: “Idāni gaṇhāti, dāni gaṇhāti!”, sambhinna-dāṭha-sappo va hatadappo sudummukho, Having seen (that), (Māra), after thinking: “Now, let him have (it), now let him have (it)!”123 like a broken-toothed snake with its arrogance destroyed, having a very sad face,

122 123

349.

See PED for the meanings dyed (above) and glittering (here) for ratta. The present tense is here being used to express a decision; see Perniola, Pali Grammar p.

Jinacaritaṁ - The Life of the Victorious Buddha - 80 pahāyāyudhavatthānilaṅkārāni anekadhā cakkavāḷācalā yāva sasenāya palāyi so [264] anekadhā āyudha-vatthāni alaṅkārāni pahāya, so yāva Cakkavāḷa-acalā sa-senāya palāyi. and having abandoned his countless weapons, clothes, and ornaments, he fled with his army as far as the Cakkavāḷa mountain (on the edge of the universe). taṁ mārasenaṁ sabhayaṁ sasokaṁ palāyamānaṁ iti devasaṅghā disvāna mārassa parājayoyaṁ jayo ti siddhatthakumārakassa [265] Deva-saṅghā palāyamānaṁ sa-bhayaṁ sa-sokaṁ taṁ Māra-senaṁ disvāna, iti: “Mārassa ayaṁ parājayo Siddhattha-Kumārakassa jayo” ti. The hosts of Devas, after seeing Māra’s army fleeing in fear, in grief, (spoke) thus: “This is the defeat of Māra, and the victory of Prince Siddhattha!” sammodamānā abhipūjayantā dhīraṁ sugandhappabhutīhi tasmiṁ punāgatā nekathutīhi sammā ugghosamānā chaṇavesadhārī [266] Tasmiṁ sammodamānā, su-gandha-ppabhutīhi abhipūjayantā Dhīraṁ, neka-thutīhi sammā ugghosamānā chaṇa-vesa-dhārī puna-āgatā. Rejoicing in that place, worshipping the Hero with fragrant perfumes and so on, with countless shouts of righteous praise they returned (to their abodes), clad in festive clothes.

[Sambodhikathā] [The Story of the Perfect Awakening] evaṁ mārabalaṁ dhīro viddhaṁsetvā mahabbalo ādicce dharamāne va nisinno acalāsane [267] Evaṁ Mahā-Balo Dhīro Māra-balaṁ viddhaṁsetvā, ādicce dharamāne va, acalaāsane nisinno. The Hero of Great Strength, having defeated the strength of Māra in this way, while the sun continued (to shine), sat down on the immoveable seat.

Jinacaritaṁ - The Life of the Victorious Buddha - 81 yāmasmiṁ paṭhame pubbenivāsaṁ ñāṇam-uttamo visodhetvāna yāmasmiṁ majjhime dibbalocanaṁ [268] Uttamo, paṭhame yāmasmiṁ pubbe-nivāsaṁ ñāṇaṁ, majjhime yāmasmiṁ dibbalocanaṁ visodhetvāna, The Supreme One, after purifying his knowledge of former existences in the first watch, and the divine-eye in the middle watch, so paṭiccasamuppāde atha pacchimayāmake otāretvāna ñāṇaṁsaṁ sammasanto anekadhā [269] Paṭicca-Samuppāde pacchima-yāmake ñāṇa-aṁsaṁ otāretvāna, atha so anekadhā sammasanto. and having dived into that part of knowledge (which deals with) Causal Origination in the last watch, meditated on it in countless ways. lokadhātusataṁ sammā unnādetvāruṇodaye buddho hutvāna sambuddho sambuddhambujalocano [270] Aruṇa-udaye loka-dhātu-sataṁ sammā unnādetvā, Sambuddha-ambuja-locano sambuddho Buddho hutvāna, At the rise of dawn, after making it resound throughout the hundred world elements, the lotus-eyed Perfect Sambuddha, awoke completely, and after becoming a Buddha, anekajātisaṁsāraṁ sandhāvissan-ti ādinā udānedaṁ udānesi pītivegenasādiso [271] “Aneka-jāti-Saṁsāraṁ sandhāvissan...”-ti ādinā pīti-vegena asādiso idaṁ udānaṁ udānesi. with great joy he uttered this matchless exalted utterance: “Through countless births in Saṁsāra I have wandered...” and so on.

Jinacaritaṁ - The Life of the Victorious Buddha - 82

[3: Santikekathā] [The Story of the Present Time] [Sattasattāhakathā] [The Story of the Seven Weeks] sallakkhetvā guṇe tassa pallaṅkassa anekadhā na tāva uṭṭhahissāmi ito pallaṅkato iti [272] Tassa pallaṅkassa guṇe anekadhā sallakkhetvā, “Tāva ito pallaṅkato na uṭṭhahissāmi” iti, Having considered in countless ways the virtues of that seat, (thinking): “I will not rise from this seat just yet,” samāpatti samāpajji anekasatakoṭiyo satthā tattheva sattāhaṁ nisinno acalāsane [273] Satthā tattha-eva acala-āsane satta-ahaṁ nisinno, aneka-sata-koṭiyo samāpatti samāpajji. [in the first week] the Teacher sat right there on that immoveable seat for seven days, and attained the countless ten hundred million attainments. ajjāpi nūna dhīrassa siddhatthassa yasassino atthi kattabbakiccaṁ hi tasmā āsanam-ālayaṁ [274] na jahāsī ti ekaccadevatānāsi saṁsayaṁ ñatvā tāsaṁ vitakkaṁ taṁ sametuṁ santamānaso [275] uṭṭhāya hemahaṁso va hemavaṇṇo pabhaṅkaro abbhuggantvā nabhaṁ nātho akāsi pāṭihāriyaṁ [276] Saṁsayaṁ ekacca-Devatānaṁ: “Nūna Yasassino Dhīrassa Siddhatthassa ajja-api kattabba-kiccaṁ atthi hi tasmā āsanaṁ ālayaṁ na jahāsī” ti āsi; tāsaṁ vitakkaṁ ñatvā, taṁ sametuṁ, Santa-Mānaso, hema-vaṇṇo Pabhaṅkaro, Nātho, hema-haṁso va uṭṭhāya, nabhaṁ abbhuggantvā, Pāṭihāriyaṁ akāsi. Some Devatās had doubts (thinking): “Perhaps there is something more for the Famous Hero Siddhattha to do, therefore he does not abandon his place on the seat”; having known their thought, to appease that (doubt), He of Peaceful Mind, the golden-skinned Light-Maker, the Protector, after rising like a golden-swan, and ascending into the sky, performed the (Double) Miracle. 124

124

The Double Miracle (yamaka pāṭihāriya) consists of emitting the opposite qualities of fire and water from the body at the same time. The Buddha performs it again at v. 367.

Jinacaritaṁ - The Life of the Victorious Buddha - 83 vitakkam-evaṁ iminā marūnaṁ sammūpasammānimisehi bodhiṁ sampūjayanto nayanambujehi sattāham-aṭṭhāsi jayāsanañ-ca [277] Iminā Marūnaṁ vitakkaṁ evaṁ sammā-upasamma; animisehi nayana-ambujehi Bodhiṁ Jaya-Āsanaṁ ca sampūjayanto satta-ahaṁ aṭṭhāsi. With this (Miracle) he thus completely appeased the Maruts thought; and [in the second week] he stood for seven days worshipping the Bodhi (Tree) and the Victory Seat with his unblinking lotus-eyes. subhāsurasmiṁ ratanehi tasmiṁ sacaṅkamanto varacaṅkamasmiṁ manoramasmiṁ ratanālaye pi visuddhadhammaṁ vicitaṁ visuddho [278] Sa ratanehi tasmiṁ subhā-su-rasmiṁ vara-caṅkamasmiṁ caṅkamanto, Visuddho mano-ramasmiṁ ratana-ālaye pi Visuddha-Dhammaṁ vicitaṁ. [In the third week] he walked in that excellent walkway, which had treasures, and 125 was resplendently beautiful; [and in the fourth week] the Pure One thought about 126 the Pure Dhamma in the delightful Treasure House. mūlejapālatarurājavarassa tassa māraṅganānam-amalānanapaṅkajāni sammā milāpiya tato mucalindamūle bhogindacittakumudāni pabodhayanto [279] Tassa Aja-Pāla-Taru-Rāja-varassa mūle Māra-aṅganānaṁ amala-ānana-paṅkajāni sammā milāpiya; tato Mucalinda-mūle Bhoga-Inda-citta-kumudāni pabodhayanto. [In the fifth week] at the root of the excellent Royal Goat-Herder’s Tree he caused the spotless lotus-like faces of Māra’s women127 to wither completely; then [in the sixth week] at the root of the Mucalinda (Tree) he awakened the lily-like thoughts of the Coiled Lord (of Snakes).

125

According to Jā Nid. this place became known as the Treasure Walkway Shrine (Ratanacaṅkamacetiyaṁ). 126 Here this term signifies the Abhidhamma. The House had been made by the Devas, and the place became known as the Treasure House Shrine (Ratanagharacetiyaṁ). 127 i.e. Māra’s daughters, Taṇhā, Aratī, and Ragā (Craving, Dislike and Pleasure). During this time the Buddha recited vv. 280 and 281 of the Dhammapada.

Jinacaritaṁ - The Life of the Victorious Buddha - 84 mūle pi rājāyatanassa tassa tasmiṁ samāpattisukham-pi vindaṁ saṁvītināmesi manuññavaṇṇo ekūnapaññāsadināni dhīmā [280] Manuñña-vaṇṇo Dhīmā tassa Rāja-Āyatanassa tasmiṁ mūle pi samāpatti-sukhaṁ pi vindaṁ — ekūna-paññāsa-dināni saṁvītināmesi. [in the seventh week] the Devout One, with a pleasing appearance, experienced the bliss of attainment at the root of the Kings’ Stead128 (Tree) — and so he spent (the first) forty-nine days (after his Awakening).

[Brahmāyācanakathā] [The Story of Brahmā’s Request] anotattodakaṁ dantakaṭṭhanāgalatāmayaṁ harītakāgadaṁ bhutvā devindenābhatuttamaṁ [281] Dev-Indena-ābhataṁ uttamaṁ anotatta-udakaṁ, nāga-latā-mayaṁ danta-kaṭṭhaṁ, harītaka-agadaṁ bhutvā, After making use of the supreme Anotatta water, the tooth-cleaner made out of betel wood, and the yellow myrobalan medicine brought by (Sakka) the Lord of the 129 Devas, vāṇijehi samānītaṁ samanthamadhupiṇḍikaṁ mahārājūpanītamhi pattamhi patigaṇhiya [282] vāṇijehi samānītaṁ sa-mantha-madhu-piṇḍikaṁ Mahā-Rāja-upanītamhi pattamhi patigaṇhiya. he accepted the milk-rice and honey-balls brought by the merchants in the bowl offered by the Great Kings. bhojanassāvasānamhi japālatarumūlakaṁ gantvādhigatadhammassa gambhīrattam-anussari [283] Bhojanassa-avasānamhi Aja-Pāla-taru-mūlakaṁ gantvā, adhigata-Dhammassa gambhīrattaṁ anussari: At the end of his meal, having gone to the root of the Goat-Herder’s Tree, he recalled the profundity of the Dhamma he had understood (thus):

128

Identified in PED as the tree Buchanania Latifolia. According to Jā Nid. during the first seven weeks the Buddha neither ate, washed, nor went to the toilet. 129

Jinacaritaṁ - The Life of the Victorious Buddha - 85 mahīsandhārako vārikkhandhasannibhako ayaṁ gambhīrodhigato dhammo mayā santo ti ādinā [284] “Mayā adhigato ayaṁ Dhammo mahī-sandhārako vāri-kkhandha-sannibhako gambhīro santo” ti ādinā. “This Dhamma which has been understood by me is deep and peaceful like the mass of water borne by the earth,” and so on. dhammagambhīrataṁ dhammarājassa sarato sato āsevaṁ takkaṇaṁ dhammaṁ imaṁ me paṭivijjhituṁ [285] Dhamma-gambhīrataṁ sarato sato Dhamma-Rājassa: “Āsevaṁ takkaṇaṁ imaṁ Dhammaṁ paṭivijjhituṁ me While the King of the Dhamma was reflecting mindfully on the deep nature of the Dhamma (thinking): “While I was practising and thinking to penetrate this Dhamma vāyamantena sampattayācakānaṁ manoramaṁ kantetvā uttamaṅgañ-ca molibhūsanabhūsitaṁ [286] vāyamantena sampattaṁ yācakānaṁ, mano-ramaṁ moli-bhūsana-bhūsitaṁ uttamaaṅgaṁ ca kantetvā, with great effort, to those who came forward130 and requested it, after cutting off my head, delightfully decorated as it was with a top-knot, and (other) decorations, suvañjitāni akkhīni uppāṭetvāna lohitaṁ galato nīharitvāna bhariyaṁ lāvaṇṇabhāsuraṁ [287] atrajañ-ca dadantena kulavaṁsappadīpakaṁ dānaṁ nāma na dinnañ-ca natthi sīlaṁ arakkhitaṁ [288] suvañjitāni akkhīni uppāṭetvāna, lohitaṁ galato nīharitvāna, bhariyaṁ lāvaṇṇabhāsuraṁ kula-vaṁsa-ppadīpakaṁ atra-jaṁ ca dadantena, na dinnaṁ dānaṁ nāma sīlaṁ arakkhitaṁ ca na-atthi. rooting out my collyrium-annointed eyes, and removing my flowing blood, through giving away my beautiful,131 splendid wife, and my son, the light of his family’s lineage, there was nothing known as a gift not given, and no virtue that was not preserved.

130 131

Such is the explanation of sampattaṁ in the Vyākhyās. Not found in the Pāḷi Dictionaries, see SED: lāvaṇya.

Jinacaritaṁ - The Life of the Victorious Buddha - 86 tathā hi saṅkhapālādi attabhāvesu jīvitaṁ mayā pariccajantena sīlabhedabhayena ca [289] Tathā hi sīla-bheda-bhayena, Saṅkhapāla-ādi atta-bhāvesu, jīvitaṁ pariccajantena mayā ca; Thus, fearing a break in my virtuous practices, in my existences as Saṅkhapāla132 and so on, with the sacrifice of my life; khantivādādike neka attabhāve apūritā chejjādiṁ pāpuṇantena pāramī natthi kāci me [290] Khanti-vādī-ādike neka atta-bhāve chejja-ādiṁ pāpuṇantena me, apūritā kāci pāramī na-atthi. and in countless existences which I attained such as Khantivādī,133 with the cutting off (of my limbs) and so on, there was no perfection I left unfulfilled. tassa me vidhamantassa mārasenaṁ vasundharā na kampittha ayaṁ pubbenivāsaṁ sarato pi ca [291] Māra-senaṁ vidhamantassa tassa me vasundharā na kampittha, ayaṁ Pubbe-Nivāsaṁ sarato pi ca, When Māra’s army was destroyed by me the earth did not shake, and nor with the Rememberance of Past Lives, visodhentassa me yāme majjhime dibbalocanaṁ na kampittha pakampittha pacchime pana yāmake [292] majjhime yāme Dibba-Locanaṁ visodhentassa me na kampittha, pana pacchime yāmake in the middle watch when the Divine Eye was purified by me it did not shake, but in the last watch paccayākārañāṇaṁ me tāvade paṭivijjhato sādhukāraṁ dadantīva muñcamānā mahāravaṁ [293] Paccaya-Ākāra-ñāṇaṁ paṭivijjhato me, tāvade, sādhu-kāraṁ dadanti-iva mahā-ravaṁ muñcamānā, pakampittha. with the penetration of the Mode of Conditions134 by me, instantaneously, as though giving a round of applause, while releasing a great roar, (the earth) shook. 132

His story is told in Jā 524. His story is told in Jā 313. 134 Another name for Paṭiccasamuppāda. 133

Jinacaritaṁ - The Life of the Victorious Buddha - 87 sampuṇṇalāpū viya kañjikāhi takkehi puṇṇaṁ viya cāṭikā va sammakkhito vañjanakehi hattho vasāhi sampītapilotikā va [294] Kañjikāhi sampuṇṇa-lāpū viya, takkehi puṇṇaṁ cāṭikā viya, añjanakehi sammakkhito hattho va, vasāhi sampītapilotikā va, Like a gourd filled with rice-gruel, like a pot full of buttermilk, like a hand besmeared with collyrium, like a cloth soaked with grease, kilesapuñjabbharito kiliṭṭho rāgena ratto api dosaduṭṭho mohena mūḷho ti mahabbalena loko avijjānikarākaroyaṁ [295] ayaṁ loko, kilesa-puñja-bharito, kiliṭṭho ratto rāgena, api dosa-duṭṭho, mahā-balena mohena mūḷho ti, avijjā-nikara-ākaro. this world, filled with a mass of defilements, defiled and excited by passion, corrupted by anger, confused with what is called very strong delusion, is a place for the production of a great deal of ignorance. kin-nāma dhammaṁ paṭivijjhatetaṁ attho hi ko tassiti desanāya evaṁ nirussāham-agañchi nātho pajāya dhammāmatapānadāne [296] Etaṁ Dhammaṁ kiṁ nāma paṭivijjhati? Tassa hi desanāya ko attho? Iti evaṁ Nātho pajāya Dhamma-Amata-pāna-dāne nir-ussāhaṁ agañchi. What is the name of the one who will penetrate this Dhamma? What is the use of preaching to him? Thus in this way the Protector became one lacking the energy to give the Ambrosial Dhamma to the people. nicchāretvā mahānādaṁ tato brahmā sahampati nassati vata bho loko iti loko vinassati [297] Tato Brahmā Sahampati: “Loko vata bho nassati! loko vata bho vinassati!” iti mahānādaṁ nicchāretvā, Then Brahmā Sahampati, after emitting the following great shout: “The world is surely perishing! The world is surely perishing!”,

Jinacaritaṁ - The Life of the Victorious Buddha - 88 brahmasaṅghaṁ samādāya devasaṅghañ-ca tāvade lokadhātusate satthu samīpaṁ samupāgato [298] tāvade loka-dhātu-sate Deva-saṅghaṁ Brahma-saṅghaṁ ca samādāya, Satthu samīpaṁ samupāgato. immediately taking a host of Devas and Brahmas from the hundred world-elements, drew close to the Teacher. gantvā mahītale jāṇuṁ nihacca sirasañjaliṁ paggayha bhagavā dhammaṁ desetu iti ādinā [299] Gantvā mahī-tale jāṇuṁ nihacca sirasi-añjaliṁ paggayha: “Bhagavā Dhammaṁ desetu” iti ādinā. After approaching and placing his knee on the plain of the earth and stretching forth his hands in reverential salutation (he said): “May the Gracious One preach the Dhamma” and so forth. yācito tena sambuddhāravindavadano jino lokadhātusataṁ buddhacakkhunālokayaṁ tadā [300] Tadā tena yācito Jino Sambuddha-aravinda-vadano Buddha-cakkhunā loka-dhātusataṁ ālokayaṁ, Then being requested by (Brahmā Sahampati) in this way, the Victorious One, the lotus-faced Sambuddha, while looking around the hundred world-elements with his Buddha-eye, tasmiṁ apparajakkhādimaccā disvā ti ettakā vibhañjitvātha te satte bhabbābhabbavasena so [301] tasmiṁ appa-raja-akkha-ādi-maccā ettakā ti disvā, atha so te satte bhabba-abhabbavasena vibhañjitvā, after seeing there that many mortals had but little dust on their eyes and so forth, and classifying beings according to their being capable and incapable,

Jinacaritaṁ - The Life of the Victorious Buddha - 89 abhabbe parivajjetvā bhabbe vādāya buddhiyā upanetu jano dāni saddhābhājanam-attano [302] pūressāmī ti taṁ tassa saddhammāmatadānato vissajji brahmasaṅghassa vacanāmataraṁsiyo [303] abhabbe parivajjetvā, buddhiyā bhabbe va-ādāya: “Jano dāni attano saddhā-bhājanaṁ upanetu, Saddhamma-amata-dānato tassa taṁ pūressāmī” ti, Brahma-saṅghassa vacana-amata-raṁsiyo vissajji. shunning those incapable, and taking those capable of understanding, he answered the hosts of Brahmās with his radiant deathless words: “Now let the people present themselves as recipients of faith and I will fill them with the gift of the deathless and True Dhamma.”

[Dhammacakkappavattanakathā] [The Story of the Rolling of the Dhamma Wheel] tatojapālodayapabbatodito mahappabho buddhadivākaro nabhe maṇippabhāsannibhabhāsurappabho pamocayaṁ bhāsurabuddharaṁsiyo [304] Tato-Aja-Pāla-udaya-pabbata-udito maha-ppabho Buddha-divā-karo nabhe, maṇippabhā-sannibha-bhāsura-ppabho bhāsura-Buddha-raṁsiyo pamocayaṁ. Then the Buddha rose from the Goat-Herder’s (Tree), like the sun rising with great light into the sky over the mountain, like a shining and bright jewel-light, emitting the shining Buddha-rays. pamodayanto upakādayo tadā kamena aṭṭhārasayojanañjasaṁ atikkamitvāna suphullapādape vijambhamānāligaṇābhikūjitaṁ [305] Tadā Upaka-ādayo pamodayanto, suphulla-pādape vijambhamāna-ali-gaṇaabhikūjitaṁ aṭṭhā-rasa-yojana-añjasaṁ kamena atikkamitvāna, Then rejoicing Upaka and so on, after gradually covering an 18-league road, which resounded with the sound of a host of bees active in the blossoming trees,

Jinacaritaṁ - The Life of the Victorious Buddha - 90 nirantaraṁ nekadijūpakūjitaṁ suphullapaṅkeruhagandhavāsitaṁ gato yasassī migadāyam-uttamaṁ tahiṁ tapassī atha pañcavaggiyā [306] Yasassī nirantaraṁ neka-di-ja-upakūjitaṁ suphulla-paṅkeruha-gandha-vāsitaṁ uttamaṁ Miga-dāyaṁ gato; atha tahiṁ Pañca-Vaggiyā tapassī the Famous One went to the supreme Deer Park, which was continuously resounding with countless birds, and perfumed with the scent of blossoming lotuses; then, in that place, the Group of Five ascetics devātidevaṁ tibhavekanāthaṁ lokantadassiṁ sugataṁ sugattaṁ disvāna dhīraṁ munisīharājaṁ kumantaṇaṁ te iti mantayiṁsu [307] te Deva-Atidevaṁ Ti-Bhava-Eka-Nāthaṁ Loka-Anta-Dassiṁ su-gattaṁ Dhīraṁ Muni-Sīha-Rājaṁ Sugataṁ disvāna, ku-mantaṇaṁ iti mantayiṁsu: having seen the Deva of Devas, the Sole Protector of the Three Realms of Existence, the One who Sees to the End of the World, the Hero with beautiful limbs, the Lion King of Sages, the Fortunate One, they counselled an evil counsel: bhutvāna oḷārika-annapānaṁ suvaṇṇavaṇṇo paripuṇṇakāyo etāvusoyaṁ samaṇo imassa karoma nāmhe abhivādanādiṁ [308] “Āvuso! Ayaṁ samaṇo oḷārika-anna-pānaṁ bhutvāna, su-vaṇṇa-vaṇṇo paripuṇṇakāyo eti; amhe imassa abhivādana-ādiṁ na karoma. “Friends! This ascetic, having enjoyed gross food and drink, has come by a very beautiful complexion and a full body; we should not pay respects to him and so on. ayaṁ visālanvayato pasūto sambhāvanīyo bhuvi ketubhūto paṭiggahetuṁ ’rahatāsanan-tu tasmāsanaṁ yeviti paññapema [309] Tu ayaṁ visāla-anvayato pasūto sambhāvanīyo bhuvi ketu-bhūto, āsanaṁ paṭiggahetuṁ arahati, tasmā-āsanaṁ yeva paññapema” iti. However, he is born into a great lineage, is venerable, and has been a chief in the world, he is worthy of being offered a seat, therefore let us prepare a seat.”

Jinacaritaṁ - The Life of the Victorious Buddha - 91 ñatvātha bhagavā tesaṁ vitakkaṁ tikkhabuddhiyā mettānilakadambehi mānaketuṁ padhaṁsayi [310] Atha Bhagavā tesaṁ vitakkaṁ tikkha-buddhiyā ñatvā, mettā-anila-kadambehi mānaketuṁ padhaṁsayi. Then the Gracious One, with keen intelligence, having understood their thoughts, destroyed their conceitedness135 with the fragrant breeze of his friendliness. samatthā na hi saṇṭhātuṁ sakāya katikāya te akaṁsu lokanāthassa vandanādīni dhīmato [311] Te sakāya katikāya saṇṭhātuṁ na hi samatthā Dhīmato Loka-Nāthassa vandanā-ādīni akaṁsu. And they, being unable to maintain their agreement, paid their respects and so on to the Devout One, the Protector of the World. buddhabhāvaṁ ajānantā munayo munirājino āvuso vādato tassa kevalaṁ samudīrayuṁ [312] Munayo Muni-Rājino Buddha-bhāvaṁ ajānantā, kevalaṁ tassa ‘Āvuso’ vādato samudīrayuṁ. The sages, not knowing that the King of Sages had become a Buddha, they all spoke to him using the term ‘Friend’. atha lokavidū lokanātho tesam-udīratha āvuso vādato neva satthuno samudīrayi [313] Atha Loka-Vidū Loka-Nātho tesaṁ: “Satthuno ‘Āvuso’ vādato na-eva udīratha” samudīrayi. Then, the Knower of the Worlds, the Protector of the World, addressed them (saying): “Do not speak to the Teacher using the term ‘Friend’. bhikkhave arahaṁ sammāsambuddho ti tathāgato buddhabhāvaṁ pakāsetvā attano tesam-uttamo [314] “Bhikkhave! Tathāgato Arahaṁ Sammā-Sambuddho Uttamo” ti attano Buddhabhāvaṁ tesaṁ pakāsetvā, “Monks! (I am) the Realised One, the Worthy One, the Perfect Sambuddha, the Supreme One”, and having made known to them his Buddhahood,

135

Lit: the flag of their conceit.

Jinacaritaṁ - The Life of the Victorious Buddha - 92 nisinno tehi paññatte dassaneyyuttamāsane brahmanādena te there sīlabhūsanabhūsite [315] āmantetvāna brahmānaṁ nekakoṭipurakkhato dhammacakkaṁ pavattento desanā raṁsinā tadā [316] mohandhakārarāsim-pi hantvā loke manoramaṁ dhammālokaṁ padassetvā veneyyambujabuddhiyā [317] tehi paññatte dassaneyya-uttama-āsane nisinno, sīla-bhūsana-bhūsite te there Brahmanādena āmantetvāna, tadā Brahmānaṁ neka-koṭi-purakkhato, loke moha-andhakāra-rāsiṁ pi hantvā, veneyya-ambuja-buddhiyā mano-ramaṁ dhamma-ālokaṁ padassetvā, desanā raṁsinā Dhamma-cakkaṁ pavattento. he sat down on the beautiful, supreme seat they had prepared, and having addressed with his Brahmā-like voice those elders adorned with the ornament of virtue, at that time, surrounded by countless tens of millions of Brahmās, after destroying the blind mass of delusion, and showing the light of his delightful Dhamma with his lotus-like intelligence to those who were responsive, he set rolling the Dhamma-Wheel with his radiant teaching. migakānanasaṅkhāte raṇabhūmitale iti rājā mahānubhāvo va dhammarājā visārado [318] Iti Miga-Kānana-saṅkhāte raṇa-bhūmi-tale, mahā-ānubhāvo rājā va, visārado Dhamma-Rājā Thus in the battle-ground known as the Deer Grove, like a very mighty king, the learned King of the Dhamma

Jinacaritaṁ - The Life of the Victorious Buddha - 93 desanāsiṁ samādāya dhībhujena manoramaṁ veneyyajanabandhūnaṁ mahānatthakaraṁ sadā [319] kilesāri padāḷetvā saddhammajayadundubhiṁ paharitvāna saddhammajayaketuṁ sudujjayaṁ [320] ussāpetvāna saddhammajayatthūṇuttamaṁ subhaṁ patiṭṭhāpiya lokekarājā hutvā sivaṅkaro [321] dhī-bhujena mano-ramaṁ desanā-asiṁ samādāya, sadā veneyya-jana-bandhūnaṁ mahā-anattha-karaṁ kilesāri padāḷetvā, Saddhamma-jaya-dundubhiṁ paharitvāna, su-dur-jayaṁ Saddhamma-jaya-ketuṁ ussāpetvāna, subhaṁ Saddhamma-jaya-tthūṇauttamaṁ patiṭṭhāpiya; Sivaṅkaro Loka-Eka-Rājā hutvā, after taking up the delightful sword-like teaching with the hand of wisdom, and cutting down the defilements, which, like an enemy, always work for the great harm of the responsive people and kinsmen, and beating the True Dhamma’s victory drum, raising the True Dhamma’s very difficult to attain flag of victory, he established the True Dhamma’s supreme victory pillar; the Safety-Maker, after becoming the Sole King of the World, pamocetvāna janataṁ brahāsaṁsārabandhanā nibbānanagaraṁ netukāmo lokahite rato [322] janataṁ brahā-Saṁsāra-bandhanā pamocetvāna, loka-hite rato, Nibbāna-Nagaraṁ netu-kāmo, and liberating the people from the vast bondage of Saṁsāra, delighting in the World’s welfare, and desirous of leading them to the City of Nibbāna, suvaṇṇācalakūṭaṁ va jaṅgamaṁ cārudassanaṁ patvoruvelagāmiṁ taṁ añjasaṁ va surañjasaṁ [323] jaṅgamaṁ cāru-dassanaṁ, suvaṇṇa-acala-kūṭaṁ va, Sura-añjasaṁ va Uruvela-gāmiṁ taṁ añjasaṁ patvā, was a charming sight while going along,136 and after reaching the road to Uruvelā, which was like a Sura-road, like the top of (Meru), the Golden Mountain,

136

This meaning comes from the Vyākhyās. Vimalavaṁsa translates as ævidinnā vū (walking), and Tilakasiri gives it as gaman karannā vū (travelling).

Jinacaritaṁ - The Life of the Victorious Buddha - 94 bhaddavaggiyabhūpālakumāre tiṁsamattake maggattayāmatarasaṁ pāyetvā rasam-uttamaṁ [324] tiṁsa-mattake bhadda-vaggiya-bhū-pāla-kumāre uttamaṁ rasaṁ magga-ttaya-amatarasaṁ pāyetvā, after making as many as thirty of the august group of young princes drink the supreme elixir, the elixir of the three deathless paths,137 pabbajjam-uttamaṁ datvā lokassatthāya bhikkhavo uyyojetvāna sambuddho cārikaṁ carathā ti te [325] uttamaṁ pabbajjaṁ datvā, Sambuddho: “Bhikkhavo lokassa-atthāya cārikaṁ carathā” ti te uyyojetvāna; and giving them the supreme going-forth, the Sambuddha, after sending them off (saying): “Monks, walk on pilgrimage for the welfare of the world”; gantvoruvelaṁ jaṭilānam-anto jaṭā ca chetvāna jaṭā bahiddhā pāpetva aggañjasam-uttamo te purakkhato indu va tārakāhi [326] Uruvelaṁ gantvā, jaṭilānaṁ anto jaṭā bahiddhā jaṭā ca chetvāna, te agga-añjasaṁ pāpetva, Uttamo tārakāhi purakkhato indu va, reaching Uruvelā, cutting off the inner tangle and the outer tangle of the tangledhaired ones, and making them attain the high road, the Supreme One, like the moon surrounded by the stars, purakkhato tehi anāsavehi chabbaṇṇaraṁsābharaṇuttamehi disaṅganāyo atisobhayanto pakkhīnam-akkhīni pi pīṇayanto [327] tehi Anāsavehi purakkhato, chaḷ-vaṇṇa-raṁsi-ābharaṇa-uttamehi disa-aṅganāyo atisobhayanto, pakkhīnaṁ akkhīni pi pīṇayanto. surrounded by those Free from the Pollutants, greatly beautifying the clearirngs in (all) directions with the supreme ornament of his six-coloured rays, satisfied even the eyes of the birds.

137

Sotāpanna, Sakadāgāmī, and Anāgāmī.

Jinacaritaṁ - The Life of the Victorious Buddha - 95

[Bimbisārarājākathā] [The Story of King Bimbisāra] dinnaṁ paṭiññaṁ samanussaranto taṁ bimbisārassa mahāyasassa mocetukāmo vararājavaṁsaṁ dhajūpamānassa guṇālayassa [328] Mahā-yasassa Bimbisārassa dinnaṁ paṭiññaṁ samanussaranto - vara-rāja- vaṁsaṁ dhaja-upamānassa guṇa-ālayassa - taṁ mocetu-kāmo, Remembering the promise he had given to the greatly famous Bimbisāra - an abode of virtue who was like a flag in the noble line of kings - and wishing to be freed from it, sikhaṇḍimaṇḍalāraddhanaccaṁ laṭṭhivanavhayaṁ uyyānam-agamā nekatarusaṇḍābhimaṇḍitaṁ [329] sikhaṇḍi-maṇḍala-āraddha-naccaṁ neka-taru-saṇḍa-abhimaṇḍitaṁ Laṭṭhi-vanaavhayaṁ uyyānaṁ agamā. he went to the garden called the Laṭṭhi Wood, which was ornamented with countless trees and groves, where groups of peacocks had begun to dance. bimbisāranarindo sogatabhāvaṁ mahesino suṇitvā pītipāmojjabhūsanena vibhūsito [330] So Bimbisāra-Nara-Indo Mahesino āgata-bhāvaṁ suṇitvā, pīti-pāmojja-bhūsanena vibhūsito, The Lord of Men Bimbisāra, having heard of the Great Seer’s coming, adorned with the ornament of joy and happiness, tam-uyyānupagantvāna mahāmaccapurakkhato satthupādāravindehi sobhayanto siroruhe [331] mahā-macca-purakkhato taṁ uyyāna-upagantvāna, Satthu-pāda-aravindehi siroruhe sobhayanto, surrounded by his great ministers, after going to that garden, beautifying the hair of his head with the lotus-like feet of the Teacher,

Jinacaritaṁ - The Life of the Victorious Buddha - 96 nisinno bimbisāraṁ taṁ saddhamma-amatambunā devindagīyamānaggavaṇṇo vaṇṇābhirājito [332] nisinno taṁ Bimbisāraṁ saddhamma-amata-ambunā. Deva-Inda-gīyamāna-aggavaṇṇo vaṇṇa-abhirājito while sitting, (gave to) Bimbisāra the Deathless waters of the True Dhamma. (Then) resplendent with the beauty, the great beauty, sung of by (Sakka) the King of the Devas, devadānavabhogindapūjito so mahāyaso rammaṁ rājagahaṁ gantvā devindapurasannibhaṁ [333] so Mahā-Yaso Deva-Dānava-Bhoga-Inda-pūjito rammaṁ Deva-Inda-pura-sannibhaṁ Rājagahaṁ gantvā, the Greatly Famous One, honoured by Devas, Dānavas, and Snake-Lords, after going to fair Rājagaha, which was like the Lord of the Devas’ city, narindagehaṁ ānīto narindena narāsabho bhojanassāvasānamhi cālayanto mahāmahiṁ [334] Nara-Indena Nara-Inda-gehaṁ ānīto, Nara-Usabho bhojanassa-avasānamhi Mahāmahiṁ cālayanto, and being led to the Lord of Men’s house by the Lord of Men (himself), at the end of the meal, the Best of Men, making the great Earth shake, patigaṇhiya samphullatarurājavirājitaṁ rammaṁ veḷuvanārāmaṁ vilocanarasāyanaṁ [335] samphulla-taru-rāja-virājitaṁ vilocana-rasa-āyanaṁ rammaṁ Veḷuvana-Ārāmaṁ patigaṇhiya. accepted the fair Bamboo Grove Monastery, which was resplendent with fullflowering kingly trees, that brought pleasure to the eyes.

Jinacaritaṁ - The Life of the Victorious Buddha - 97 sitapulinasamūhacchannabhālaṅkatasmiṁ surabhikusumagandhākiṇṇamandānilasmiṁ vividhakamalamālālaṅkatambāsayasmiṁ vipulavimalatasmiṁ valliyāmaṇḍapasmiṁ [336] suranaramahanīyo cārupādāravindo vimalakamalanetto kundadantābhirāmo guṇaratanasamuddonāthanātho munindo kanakakiraṇasobho somasommānano so [337] vimalapavarasīlakkhandhavārañ-ca katvā ruciravarasamādhīkuntam-ussāpayitvā tikhiṇatarasubhaggaṁ buddhañāṇorukaṇḍaṁ viharati bhamayanto kāmam-aggā vihārā [338] Vimala-pavara-sīla-kkhandha-vāraṁ ca katvā, rucira-vara-samādhī-kuntaṁ ussāpayitvā, tikhiṇa-tara-subhagaṁ buddha-ñāṇa-uru-kaṇḍaṁ bhamayanto, Suranara-mahanīyo cāru-pāda-aravindo vimala-kamala-netto kunda-danta-abhirāmo guṇa-ratana-samuddo anātha-Nātho kanaka-kiraṇa-sobho soma-somma-anano so Muni-Indo sita-pulina-samūha-cchanna-bhū-alaṅkatasmiṁ, surabhi-kusuma-gandhaākiṇṇa-manda-anilasmiṁ, vividha-kamala-mālā-alaṅkata-ambāsayasmiṁ, vipulavimala-tasmiṁ valliya-maṇḍapasmiṁ, aggā vihārā kāmaṁ viharati. Having made a fence out of his mass of pure and excellent moral practice, and raised the brilliant, excellent, sceptre of concentration, while whirling about the supremely sharp and auspicious arrow of his vast Buddha-knowledge, He, the Lord of Sages, respected by Suras and men, having charming lotus-like feet, pure lotus-like eyes, delightful jasmine-like teeth, who was an ocean of precious virtues, the Protector of those without protection, who was beautiful like a golden effulgence, with a gentle moon-like face, dwelt as he liked in that supreme dwelling place, (which was situated) in a large, pure, creeper-covered arbor, on a mass of white sand which decorated the earth, which had fragrant flowers, the perfume of which was spread about by a gentle breeze, and which was adorned with various lotus flowers in the (nearby) lake.

Jinacaritaṁ - The Life of the Victorious Buddha - 98

[Sakyabbhāgamaṇakathā] [The Story of the Visit to the Sakyans] tadā suddhodano rājā putto sambodhim-uttamaṁ patvā pavattasaddhammacakko lokahitāya me [339] rājagahaṁ va nissāya ramme veḷuvanedhunā vasatī ti suṇitvāna buddhabhūtaṁ sakatrajaṁ [340] daṭṭhukāmo navakkhattuṁ navāmacce mahesino navayodhasahassehi saddhiṁ pesesi santikaṁ [341] Tadā Suddhodano Rājā: “Me putto, uttamaṁ Sambodhiṁ patvā, loka-hitāya, pavattasaddhamma-cakko, adhunā Rājagahaṁ nissāya va ramme Veḷuvane vasatī” ti suṇitvāna, Buddha-bhūtaṁ saka-atra-jaṁ daṭṭhu-kāmo nava-kkhattuṁ nava-āmacce nava-yodha-sahassehi saddhiṁ Mahesino santikaṁ pesesi. Then King Suddhodana, having heard: “My child, after attaining supreme and Perfect Awakening, desiring the welfare of the world, has set the True Dhamma wheel rolling, and recently has been living in the delightful Bamboo Wood, and depending on Rājagaha for support”, desiring to see his own son, who had become a Buddha, nine times sent nine ministers accompanied by nine thousand warriors into the presence of the Great Seer. gantvā te dhammarājassa sutvānopamadesanaṁ uttamatthaṁ labhitvāna sāsanam-pi na pesayuṁ [342] Te gantvā Dhamma-Rājassa anopama-desanaṁ sutvā, uttama-atthaṁ labhitvāna, sāsanaṁ pi na pesayuṁ. They, after going and hearing the Dhamma-King’s incomparable preaching, and 138 obtaining the supreme benefit, didn’t give the message. tesvekam-pi apassanto kāludāyiṁ subhāratiṁ āmantetvā mahāmaccaṁ pabbajjābhirataṁ sadā [343] Tesu-ekaṁ pi apassanto sadā pabbajjā-abhirataṁ su-bhāratiṁ mahā-maccaṁ Kāludāyiṁ āmantetvā, Seeing that not even one of them (returned), having summoned his good servant and great minister Kāludāyī, who always greatly delighted in (the thought) of the going forth ordination,

138

Having become Arahants.

Jinacaritaṁ - The Life of the Victorious Buddha - 99 sutaggaratanaṁ netvā mama nettarasāyanaṁ yena kenacupāyena karohī ti tam-abravī [344] “Yena kenaci upāyena mama suta-agga-ratanaṁ netvā, netta-rasa-āyanaṁ karohī” ti taṁ abravī. said to him: “After carrying away my great treasure of a son by whatever means, delight my eyes (by bringing him into my presence).” atha yodhasahassena tam-pi pesesi so pi ca gantvā sapariso satthu sutvā sundaradesanaṁ [345] Atha yodha-sahassena taṁ pi pesesi, so pi ca sa-pariso gantvā, Satthu sundaradesanaṁ sutvā, Then he sent him also together with a thousand warriors, and having gone with that group, he, after hearing the Teacher’s beautiful preaching, arahattañjasaṁ patvā pabbajitvā narāsabhaṁ namassanto sa sambuddhaṁ paggayha sirasañjaliṁ [346] Arahatta-añjasaṁ patvā, pabbajitvā, Nara-Āsabhaṁ Sambuddhaṁ sirasa-añjaliṁ paggayha namassanto, sa: attaining the road to Worthiness, and ordaining, having put his hands to his head in reverential salutation, while worshipping that Best of Men, the Sambuddha (said): vasantakālajjanitātirattavaṇṇābhirāmaṅkurapallavāni sunīlavaṇṇujjalapattayuttā sākhāsahassāni manoramāni [347] “Vasanta-kāla-janita-atiratta-vaṇṇa-abhirāma-aṅkura-pallavāni, su-nīla-vaṇṇa-ujjalapatta-yuttā sākhā-sahassāni mano-ramāni, “The season of Spring has produced very colourful and delightful red buds and foliage, a thousand delightful branches together with glorious, and very green139 coloured leaves,

139

Nīla normally means dark blue or black, but interestingly it must be taken as green here; cf. vv. 350, 351 below.

Jinacaritaṁ - The Life of the Victorious Buddha - 100 visiṭṭhagandhākulaphāliphullanānāvicittāni mahīruhāni sucittanānāmigapakkhisaṅghasaṅgīyamānuttamakānanāni [348] visiṭṭha-gandha-ākula-phāli-phulla-nānā-vicittāni mahīruhāni, su-citta-nānā-migapakkhi-saṅgha saṅgīyamāna-uttama-kānanāni, trees crowded with various extraordinarily fragrant and variegated blossoms, many very beautiful animals, and flocks of birds singing in the excellent groves, sunīlasātodakapūritāni sunādikādambakadambakāni sugandha-indīvarakallahārāravindarattambujabhūsitāni [349] tīrantare jātadumesu pupphakiñjakkharājīhi virājitāni muttātisetāmalasekatāni rammāni nekāni jalāsayāni [350] su-nīla-sāta-udaka-pūritāni, mutta-atiseta-amala-sekatāni, su-nādi-kādambakadambakāni, su-gandha-indīvara-kallahāra-aravinda-ratta-ambuja-bhūsitāni tīraantare jāta-dumesu, puppha-kiñjakkha-rājīhi virājitāni, rammāni nekāni jalāsayāni and countless delightful lakes, full of very blue and agreeable waters, having unstained and extremely white pearly sandbanks, with a multitude of sweet-sounding grey geese, decorated with very fragrant blue, white, copper-coloured, and red lotuses, with a variety of trees along the banks, resplendent with rows of flowers and blossoms, manuññaveḷūriyakañcukāni va guṇṭhitānīva susaddalehi sunīlabhūtāni mahītalāni nabhāni mandānilasaṅkulāni [351] manuñña-veḷūriya-kañcukāni va guṇṭhitāni-iva, su-saddalehi su-nīla-bhūtāni mahītalāni, nabhāni manda-anila-saṅkulāni. having plains covered with very fresh and very green lawns, as though covered with pleasing lapis-lazuli, and skies full of light breezes.

Jinacaritaṁ - The Life of the Victorious Buddha - 101 anantabhogehi janehi phītaṁ surājadhāniṁ kapilābhidhāniṁ gantuṁ bhadante samayo ti ādiṁ saṁvaṇṇivaṇṇaṁ gamanañjasassa [352] Bhadante! Ananta-bhogehi janehi phītaṁ Kapila-abhidhāniṁ su-Rāja-Dhāniṁ gantuṁ samayo” ti, ādiṁ gamana-añjasassa vaṇṇaṁ saṁvaṇṇi. Reverend Sir! It is time to go to the Royal City called after Kapila,140 which is prosperous with people having endless riches”, beginning in this way he praised the beauty of the journeying road. suvaṇṇanaṁ taṁ sugato suṇitvā vaṇṇesi vaṇṇaṁ gamanassudāyi kin-nū ti bhāsittha tato udāyi kathesidaṁ tassa sivaṅkarassa [353] Sugato su-vaṇṇanaṁ taṁ suṇitvā, “Udāyi, gamanassa vaṇṇaṁ vaṇṇesi kiṁ nū”? ti bhāsittha. Tato Udāyi tassa Sivaṁ-Karassa idaṁ kathesi: The Fortunate One, after hearing this great praise, said: “Udāyin, why did you praise the beauty of this journey?” Then Udāyī said this to that Safety-Maker: bhante pitā dassanam-icchate te suddhodano rājavaro yasassī tathāgato lokahitekanātho karotu saññātakasaṅgahan-ti [354] “Bhante pitā Rāja-varo yasassī Suddhodano te dassanaṁ icchate, Loka-Hita-EkaNātho Tathāgato saṁ-ñātaka-saṅgahaṁ karotu.” ti “Reverend Sir, your father the famous and excellent King Suddhodana wishes to have sight of you; let the Sole Protector of the World’s Benefit, the Realised One, be of assistance to his relatives.”

140

Kapila was a isi (ṛṣi) who lived in the city in former days, eventually the city was named after him.

Jinacaritaṁ - The Life of the Victorious Buddha - 102 suṇitvā madhuraṁ tassa giraṁ lokahite rato sādhūdāyi karissāmi ñātakānan-ti saṅgahaṁ [355] Loka-hite rato tassa madhuraṁ giraṁ suṇitvā,: “Sādhu-Udāyī ñātakānaṁ saṅgaha karissāmi.” ti When He who delights in the World’s Benefit had heard (Udāyin’s) sweet utterance, (He said): “It is good, Udāyin, I will (indeed) assist my relatives.” jaṅgamo hemamerūva rattakambalalaṅkato vimalo puṇṇacando va tārakāparivārito [356] Ratta-kambala-alaṅkato jaṅgamo Hema-Meru iva, tārakā-parivārito vimalo puṇṇacando va, Travelling along adorned with his red robe, like Golden (Mount) Meru, like the spotless, full moon surrounded by stars, saddhiṁ vīsasahassehi santacittehi tādihi gacchanto sirisampanno añjase saṭṭhiyojane [357] dine dine vasitvāna yojane yojane jino dvīhi māsehi sampatto buddho jātapuraṁ varaṁ [358] siri-sampanno Jino Buddho, santa-cittehi Tādihi vīsa-sahassehi saddhiṁ, dine dine vasitvāna, yojane yojane gacchanto saṭṭhi-yojane añjase, dvīhi māsehi varaṁ jātapuraṁ sampatto. the glorious and Victorious Buddha, together with twenty-thousand141 Such-Like 142 (Arahats), with their minds at peace, living day by day, going along the road league by league for sixty leagues (in all), within two months arrived at the excellent city of his birth.

141

In the Vyākhyā Tilakasiri writes the first line as dvisahassehi, and interprets it as two thousand, but vīsa- here must be for vīsaṁ, meaning twenty. 142 Tādi, lit: such-like, a term applied to an Arahat.

Jinacaritaṁ - The Life of the Victorious Buddha - 103 buddhaṁ visuddhakamalānanasobhamānaṁ bālaṁsumālisatabhānusamānabhānuṁ cakkaṅkitorucaraṇaṁ caraṇādhivāsaṁ lokattayekasaraṇaṁ araṇaggakāyaṁ [359] visuddha-kamala-ānana-sobhamānaṁ, bāla-aṁsumāli-sata-bhānu-samāna-bhānuṁ, cakka-aṅkita-uru-caraṇaṁ, caraṇa-adhivāsaṁ Loka-Ttaya-Eka-Saraṇaṁ araṇa-aggakāyaṁ Buddhaṁ. The Buddha, whose face was shining like a pure lotus flower, luminous like a new sun having a hundred rays, with broad feet marked with the (auspicious) wheel, the abode of (good) conduct,143 the Sole Refuge of the Three Worlds, having a peaceful and excellent body, sampuṇṇahemaghaṭatoraṇadhūmagandhamālehi veṇupaṇavādihi dundubhīhi cittehi chattadhajacāmaravījanīhi suddhodanādivanipā abhipūjayiṁsu [360] Suddhodana-ādi-Avanipā sampuṇṇa-hema-ghaṭa-toraṇa-dhūma-gandha-mālehi, veṇupaṇava-dundubhīhi ādihi, cittehi chatta-dhaja-cāmara-vījanīhi abhipūjayiṁsu. was greatly worshipped by the Masters of the Earth beginning with Suddhodana, with full golden water-pots, pandals, perfumed smoke, and flowers, small bamboo drums, and so on, and with variegated umbrellas, flags, and yaktail fans. susajjitaṁ puraṁ patvā munindo taṁ manoramaṁ sugandhipupphakiñjakkhālaṅkatorutalākulaṁ [361] Muni-Indo, taṁ su-gandhi-puppha-kiñjakkha-alaṅkata-uru-tala-ākulaṁ, mano-ramaṁ su-sajjitaṁ puraṁ patvā, The Lord of Sages, having reached that delightful and well-prepared city, which was decorated with sweet smelling flowers and blossoms, crowded with broad terraces,

143

Following Visuddhimagga, the Vyākhyās here explain (good) conduct (caraṇa) here, as being endowed with virtuous restraint (sīlasaṁvara), guarding the doors of the sense faculties (indriyesu guttadvāratā), knowing the right measure of food (bhojana mattaññutā), devotion to wakefulness (jāgariyānuyoga), conscientiousness (hiri), shame (ottappa), great learning (bahussuta), energy (viriya), mindfulness (sati), wisdom (pañña), and the four absorptions (jhānas).

Jinacaritaṁ - The Life of the Victorious Buddha - 104 suphullajalajākiṇṇa-acchodakajalālayaṁ mayūramaṇḍalāraddharaṅgehi ca virājitaṁ [362] suphulla-jalaja-ākiṇṇa-accha-udaka-jala-ālayaṁ, mayūra-maṇḍala-āraddha-raṅgehi ca virājitaṁ, having water-born flowers strewn over the pure waters of the tanks, resplendent with a multitude144 of pleasing145 and colourful peacocks, cārucaṅkamapāsādalatāmaṇḍapamaṇḍitaṁ pāvekkhi pavaro rammaṁ nigrodhārāmam-uttamaṁ [363] pavaro cāru-caṅkama-pāsāda-latā-maṇḍapa-maṇḍitaṁ rammaṁ uttamaṁ NigrodhaĀrāmaṁ pāvekkhi. entered the delightful and supreme Banyan Tree Grove, which was decorated with 146 noble and charming walkways, mansions, and creeper-covered pavillions. amhākam-esa siddhattho putto natto ti ādinā cintayitvāna sañjātamānasatthaddhasākiyā [364] “Esa Siddhattho amhākaṁ putto natto” ti ādinā cintayitvāna, sañjāta-mānasatthaddha-Sākiyā, After pondering thus: “this Siddhattha is our son or our grandson” and so on, the Sākiyas with their inborn and stubborn pride, dahare dahare rājakumāre idam-abravuṁ tumhe vandatha siddhatthaṁ na vandāma mayan-ti taṁ [365] dahare dahare Rāja-kumāre idam-abravuṁ: “Tumhe vandatha Siddhatthaṁ, na vandāma mayan-ti taṁ”. said to their various children and Princes: “You may worship Siddhattha, but we will not worship him.”

144

For this meaning of maṇḍala see SED. This meaning of āraddha is missing from PED, but see DP. 146 The Vyākhyās take pavaro as referring to the Buddha, but it seems more natural to take it as an adjective qualifying what immediately follows. 145

Jinacaritaṁ - The Life of the Victorious Buddha - 105 idaṁ vatvā nisīdiṁsu katvā te purato tato adantadamako danto tilokekavilocano [366] Idaṁ vatvā te purato katvā nisīdiṁsu. Tato adanta-Damako Danto Ti-Loka-EkaVilocano, Having said that and placed them at the front, they sat down. Then the Tamer of the untrained, the Trained One, the Sole Eye of the Three Worlds, tesaṁ ajjhāsayaṁ ñatvā na maṁ vandanti ñātayo handa vandāpayissāmi dāni nesan-ti tāvade [367] tesaṁ ajjhāsayaṁ ñatvā: “Ñātayo maṁ na vandanti, handa vandāpayissāmi nesaṁ dāni” ti, tāvade knowing their intention (thought): “My relatives do not worship me, but I will now make them worship”, and immediately abhiññāpādakajjhānaṁ samāpajjitva jhānato vuṭṭhāya hemahaṁso va hemavaṇṇo pabhaṅkaro [368] abhiññā-pādaka-jjhānaṁ samāpajjitva, jhānato vuṭṭhāya, hema-haṁso va hema-vaṇṇo Pabhaṅkaro, after entering the (fourth) absorption, which is the basis for deep powers, and rising from that absorption, like a golden swan, the golden-coloured Light-Maker, abbhuggantvā nabhaṁ sabbasattanettarasāyanaṁ gaṇḍambarukkhamūlasmiṁ pāṭihāriyasannibhaṁ [369] asādhāraṇam-aññesaṁ pāṭihāriyam-uttamaṁ ramanīyatare tasmiṁ akāsi munipuṅgavo [370] Muni-Puṅgavo nabhaṁ abbhuggantvā, sabba-satta-netta-rasāyanaṁ, aññesaṁ asādhāraṇaṁ, Gaṇḍamba-rukkha-mūlasmiṁ pāṭihāriya-sannibhaṁ, uttamaṁ Pāṭihāriyaṁ ramanīya-tare tasmiṁ akāsi. that Noble Sage, after ascending into the sky, pleasing the eyes of all beings, being unlike others, delighting greatly in that place, performed the supreme (Double) Miracle, which was like the Miracle (performed) at the root of the Gaṇḍamba 147 Tree.

147

According to vs. 276 the Buddha also performed this miracle shortly after the Awakening. He later performed the same miracle at the root of the Gaṇḍamba Tree near Sāvatthi, see the introduction to the Sarabhamigajātaka (Jā. 483) for details.

Jinacaritaṁ - The Life of the Victorious Buddha - 106 disvā tam-abbhutaṁ rājā suddhodano narāsabho sañjātapītipāmojjo sakyavaṁsekanāyako [371] Taṁ abbhutaṁ disvā, sañjāta-pīti-pāmojjo Sakya-Vaṁsa-Eka-Nāyako Nara-Āsabho Suddhodano Rājā Having seen that wonder, with the joy and delight that had arisen, the Sole Leader of the Sakya Lineage, the Best of Men, King Suddhodana satthupādāravindehi sake cārusiroruhe bhūsitekāsi te sabbe sākiyā akaruṁ tathā [372] Satthu-pāda-aravindehi sake cāru-siroruhe bhūsite akāsi; te sabbe Sākiyā tathā akaruṁ. adorned his charming hair with the Teacher’s lotus feet; and all the Sākiyās did likewise. dhīro pokkharavassassa avasāne manoramaṁ dhammavassaṁ pavassetvā sattacittāvanuggataṁ [373] Dhīro pokkhara-vassassa avasāne mano-ramaṁ Dhamma-vassaṁ pavassetvā, sattacitta-avani-uggataṁ. The Hero, when the rain of flowers had finished, having made the delightful Dhamma-rain fall, raised up the minds of all beings on earth.

[Yasodharākathā] [The Story of Yasodharā] mahāmoharajaṁ hantvā sasaṅgho dutiye dine pāvekkhi sapadānena piṇḍāya puram-uttamaṁ [374] Mahā-moha-rajaṁ hantvā, dutiye dine sa-saṅgho sapadānena piṇḍāya uttamaṁ puraṁ pāvekkhi, Having destroyed the great delusion, on the second day, together with the Saṅgha, he entered the supreme city (and went) on systematic almsround, tassa pādāravindāniravindāni anekadhā uggantvā patigaṇhiṁsu akkantakkantaṭhānato [375] tassa pāda-aravindāni akkanta-akkanta-ṭhānato anekadhā aravindāni uggantvā patiggaṇhiṁsu. and in every place he stepped upon his lotus-like feet were received by the countless lotuses that had sprung up.

Jinacaritaṁ - The Life of the Victorious Buddha - 107 dehajotikadambehi gopuraṭṭālamandirā piñjarattaṁ gatā tasmiṁ pākārappabhutī tadā [376] Tadā deha-joti-kadambehi tasmiṁ gopura-aṭṭāla-mandirā pākārappabhutī piñjaraattaṁ gatā. Then through the rays148 of light (emanating from) his body the city gates, watchtowers, mansions, ramparts and so on in that place themselves became golden. carantaṁ pavisitvāna piṇḍāya puravīthiyaṁ lokālokakaraṁ vīraṁ santaṁ dantaṁ pabhaṅkaraṁ [377] Loka-Āloka-Karaṁ Vīraṁ Santaṁ Dantaṁ Pabhaṅkaraṁ pura-vīthiyaṁ pavisitvāna, piṇḍāya carantaṁ, The One who Makes Light for the World, the Champion, the Peaceful One, the Tamed One, the Light-Maker, having entered the city streets, walked for alms, pasādajanake ramme pāsāde sā yasodharā sīhapañjarato disvā ṭhitā pemaparāyaṇā [378] Pasāda-janake Yasodharā ramme pāsāde ṭhitā, sīha-pañjarato disvā, sā pemaparāyaṇā, and the faithful Yasodharā, while standing in her delightful palace, having seen (him) through the latticed window,149 being overcome with love, she, bhūsane maṇiraṁsīhi bhāsuraṁ rāhulaṁ varaṁ āmantetvā padassetvā tuyham-eso pitā ti taṁ [379] bhūsane maṇi-raṁsīhi bhāsuraṁ varaṁ Rāhulaṁ āmantetvā, “Eso tuyhaṁ pitā” ti Taṁ padassetvā, after calling the noble and resplendent Rāhula, who was decorated with splendid jewels, and pointing Him out, saying: “This is your father”,150

148

Taking kadamba here to mean rays. In Sanskrit (SED, s.v.) it can mean “a multitude, assemblage, collection, troop, herd”. 149 Sīhapañjara (lit: a lion’s cage) is a kind of latticed window. 150

A reference to the Narasīhagāthā which Yasodharā spoke at this time.

Jinacaritaṁ - The Life of the Victorious Buddha - 108 niketam-upasaṅkamma suddhodanayasassino vanditvā tam-anekāhi itthīhi parivāritā [380] Suddhodana-yasassino niketaṁ upasaṅkamma, anekāhi itthīhi parivāritā, taṁ vanditvā, going to the residence of the famous Suddhodana, surrounded by countless women, and worshipping him, deva devindalīlāya putto tedha pure pure caritvā carate dāni piṇḍāyā ti ghare ghare [381] pavedesi pavedetvāgamā mandiram-attano ānandajalasandohapūritoruvilocanā [382] “Deva, pure te putto idha pure Deva-Inda-līlāya caritvā, dāni ghare ghare piṇḍāyā carate” ti pavedesi. Pavedetvā ānanda-jala-sandoha-pūrita-uru-vilocanā attano mandiraṁ agamā. said: “Your Majesty, formerly your son has walked through this city with the grace of the Lord of Gods, but now he walks for alms from house to house!” Having said (that), with her wide eyes full of a great many joyful tears, she returned to her palace. tato sesanarindānaṁ indo indo valaṅkato kampamānopagantvāna vegena jinasantikaṁ [383] Tato va sesa-nara-Indānaṁ Indo, alaṅkato Indo, kampamāno, vegena Jina-santikaṁ upagantvāna, Then the Lord of all other Lords of Men, decorated like the Lord (of the Gods, Sakka), trembling, having quickly gone into the vicinity of the Victor, (said): sakyapuṅgava te nesa vaṁso mā cara mā cara vaṁse puttekarājā pi na piṇḍāya carī pure [384] “Sakya-puṅgava! Na esa te vaṁso! Mā cara, mā cara! Vaṁse, Putta, eka-Rājā pi pure piṇḍāya na carī.” “Noble Sakyan! This is not (the way of) your lineage! Do not roam about, do not roam about! In our lineage, Son, not even one King in former times roamed about for alms!”

Jinacaritaṁ - The Life of the Victorious Buddha - 109 iti vutte narindena munindo guṇasekharo tuyham-eso mahārāja vaṁso mayhaṁ pananvayo [385] Iti vutte Nara-indena, Muni-Indo, Guṇa-Sekharo: “Mahā-Rāja, eso tuyhaṁ vaṁso! Mayhaṁ pana anvayo The Lord of Men having spoken thus, the Lord of Sages, the Head of all Virtues, (said): Great King, that is your lineage! But my tradition buddhavaṁso ti sambuddhavaṁsaṁ tassa pakāsayi atho tasmiṁ ṭhito yeva desento dhammam-uttariṁ [386] Buddha-vaṁso” ti, Sambuddha-vaṁsaṁ tassa pakāsayi; atho tasmiṁ ṭhito yeva Uttariṁ Dhammaṁ desento: is the Lineage of the Buddhas”, and so he declared his lineage (to be that of) the Sambuddhas; then while standing in that very place he preached the Supreme Dhamma (saying): uttiṭṭhe nappamajjeyya dhammam-iccādim-uttamaṁ gāthaṁ manoramaṁ vatvā sotūnaṁ sivam-āvahaṁ [387] “Uttiṭṭhe na-ppamajjeyya, Dhammaṁ...” icc-ādiṁ uttamaṁ mano-ramaṁ sotūnaṁ siva ṁ āvahaṁ gāthaṁ vatvā, “One should rise up, one should not be heedless, (one should live) the Dhamma...”151 and so on, and having spoken this supreme, delightful verse, which brought bliss to the ears, dassanaggarasaṁ datvā santappetvā tam-uttamo tenābhiyācito tassa niketaṁ samupāgato [388] Uttamo dassana-agga-rasaṁ datvā, taṁ santappetvā, tena-abhiyācito tassa niketaṁ samupāgato. the Supreme One, having given (the King) a taste of the foremost insight,152 and satisfied him, being requested by (the King) went to his residence.

151

Dhp 168: uttiṭṭhe nappamajjeyya, Dhammaṁ sucaritaṁ care, Dhammacārī sukhaṁ seti asmiṁ loke paramhi ca - One should rise up, one should not be heedless, one should live the Dhamma life well, the one who lives according to Dhamma sleeps happily in this world and in the next. 152 That is, having made him attain the first of the four paths (sotāpatti).

Jinacaritaṁ - The Life of the Victorious Buddha - 110 saddhiṁ vīsasahassehi tādīhi dipaduttamaṁ madhurodanapānena santappetvā mahīpati [389] Mahī-pati vīsa-sahassehi Tādīhi saddhiṁ Dipada-Uttamaṁ madhura-odana-pānena santappetvā, The Master of the Earth, having satisfied with sweet rice and drinks the Supreme Man, together with twenty-thousand Such-Like (Arahats), cūḷāmaṇimarīcīhi piñjarañjalikehi taṁ rājūhi saha vanditvā nisīdi jinasantike [390] saha cūḷā-maṇi-marīcīhi piñjara-añjalikehi Rājūhi Taṁ vanditvā, Jina-santike nisīdi. together with the gold-like Kings, with their bright bejewelled crowns, having worshipped Him with reverential salutation, sat down in the vicinity of the Victor. tā pi nekasatā gantvā sundarā rājasundarī narindena anuññātā nisīdiṁsu tahiṁ tadā [391] Sundarā nekasatā tā pi Rāja-sundarī gantvā, Nara-Indena anuññātā, Tahiṁ nisīdiṁsu. Tadā Also countless hundreds of the King’s beautiful women having gone, being permitted by the Lord of Men, sat down near Him. Then desetvā madhuraṁ dhammaṁ tilokatilako jino aham-pajja na gaccheyyaṁ sace bimbāya mandiraṁ [392] Ti-Loka-Tilako Jino madhuraṁ Dhammaṁ desetvā: “Sace ahaṁ pi ajja Bimbāya mandiraṁ na gaccheyyaṁ the Ornament of the Three Worlds, the Victor, having preached the sweet Dhamma (thought): “If today I do not go to Bimbā’s palace, dayāya hadayaṁ tassā phāleyyā ti dayālayo sāvakaggayugaṁ gayha mandiraṁ pitarā gato [393] tassā hadayaṁ dayāya phāleyyā” ti. Dayā-Ālayo Sāvaka-Agga-yugaṁ gayha Pitarā mandiraṁ gato. her heart through pity might break.” (Therefore) the One who has Pity as his Abode took the pair of Chief Disciples (Sāriputta and Moggallāna), and went to his Father’s palace.

Jinacaritaṁ - The Life of the Victorious Buddha - 111 nisīdi pavisitvāna buddho buddhāsane tahiṁ chabbaṇṇaraṁsijālehi bhāsuranto va bhānumā [394] Buddho pavisitvāna, chaḷ-vaṇṇa-raṁsi-jālehi bhāsuranto bhānumā va tahiṁ Buddhaāsane nisīdi. The Buddha, having entered (the palace), with his six coloured halo shining forth like the sun sat down in that place on the Buddha seat. manosilācuṇṇasamānadehamarīcijālehi virājamānā pakampitā hemalatā va bimbā bimbādharā satthusamīpam-āga [395] Bimbā manosilā-cuṇṇa-samāna-deha-marīci-jālehi virājamānā, bimbādharā, pakampitā hema-latā va Satthu-samīpaṁ āga. Bimbā, whose body was resplendent with rays of light like one powdered with 153 realgar, whose lips were as red as the Bimba fruit, trembling like a golden creeper, went near to the Teacher. satthu pādesu samphassa sītaluttamavārinā nibbāpesi mahāsokapāvakaṁ hadayindhane [396] Satthu pādesu samphassa, sītala-uttama-vārinā, hadaya-indhane mahā-soka-pāvakaṁ nibbāpesi. The touch of the Teacher’s feet, like supremely cool water, extinguished the great firey grief (burning) in the fuel of her heart. rājā satthu pavedesi bimbāyātibahuṁ guṇaṁ munindo pi pakāsesi candakiṇṇarajātakaṁ [397] Rājā Bimbāya-atibahuṁ guṇaṁ Satthu pavedesi; Muni-Indo pi Canda-Kiṇṇarajātakaṁ pakāsesi. The King told the Teacher of the very many virtues of Bimbā;154 and the Lord of Sages related the Candakinnara Jātaka.155

153

A play on the name Bimbā. According to DPPN the name is probably her given name, and all other names we come across, like Rāhulamātā (Rāhula’s Mother), Yosadharā (Fame Bearer), Subhaddakā (Very Fortunate One) are probably epithets that have later gained the force of proper names. 154 The Jātakanidāna relates how she imitated the hard life of the Bodhisatta by wearing patched robes, eating only once a day, sleeping on a hard bed, and giving up the use of perfumes and so on; she also refused the advances of various princes. 155 Jātaka 485. It tells the story of how the King of Banaras, lusting for the future Bimbā shot the Bodhisatta, her husband, but despite the King’s advances she refused to have anything

Jinacaritaṁ - The Life of the Victorious Buddha - 112 tadā nandakumārassa sampatte maṅgalattaye vivāho abhiseko ca iti gehappavesanaṁ [398] Tadā Nanda-Kumārassa vivāho ca abhiseko ca geha-ppavesanaṁ iti maṅgala-ttaye sampatte. Then these three festivals arrived for Prince Nanda: his wedding, consecration, and house-warming. maṅgalānaṁ pure yeva pabbājesi pabhaṅkaro anicchantaṁ va netvā taṁ ārāmaṁ rammam-uttamaṁ [399] Pabhaṅkaro maṅgalānaṁ pure yeva, taṁ rammaṁ uttamaṁ ārāmaṁ netvā, anicchantaṁ va pabbājesi. The Light-Maker, just prior to the festivals, having led (Nanda) to the delightful and supreme (Nigrodha) monastery, even without his consent gave him the going-forth (ordination). attānam-anugacchantaṁ dāyajjatthaṁ sakatrajaṁ kumāraṁ rāhulañ-cāpi kumārābharaṇujjalaṁ [400] Dāyajja-atthaṁ attānaṁ anugacchantaṁ saka-atra-jaṁ Kumāra-ābharaṇa-ujjalaṁ Rāhulaṁ Kumāraṁ ca api: Seeking his inheritance, his son the Prince Rāhula, wearing his glorious Prince’s ornaments, while following (Him), (said): sukhā va chāyā te me ti uggirantaṁ giraṁ piyaṁ dāyajjaṁ me dadāhī ti dāyajjam-me dadāhi ca [401] “Te chāyā va me sukhā” ti piyaṁ giraṁ uggirantaṁ ca: “Me dāyajjaṁ dadāhi, me dāyajjam dadāhī” ti. “To me even your shadow is pleasant”, and speaking with his lovely voice (he said): “Give me my inheritance, give me my inheritance!”

to do with him, so he left. She then called on Sakka and he came down to Earth and healed the Bodhisatta, and warned them not to go near the haunts of men again.

Jinacaritaṁ - The Life of the Victorious Buddha - 113 ārāmam-eva netvāna pabbājesi niruttaraṁ saddhammaratanaṁ datvā dāyajjaṁ tassa dhīmato [402] Ārāmaṁ eva netvāna, tassa niruttaraṁ Sad-Dhamma-Ratanaṁ dāyajjaṁ datvā, dhīmato pabbājesi. Having led him to the monastery, and given him the inheritance of the upsurpassed True Dhamma Treasure, (the Buddha) gave the going forth (ordination) to the devout (Rāhula). nikkhamma tamhā sugataṁsumāli tahiṁ tahiṁ jantusaroruhāni saddhammaraṁsīhi vikāsayanto upāgato rājagahaṁ punāpi [403] Tamhā nikkhamma, Sugata-aṁsu-māli Sad-Dhamma-raṁsīhi tahiṁ tahiṁ jantusaroruhāni vikāsayanto, puna-api Rājagahaṁ upāgato. Having left (Kapilavatthu), the Fortunate (Buddha) Sun, spreading the rays of the True Dhamma on the lotus-like people in this place and that place, once again entered Rājagaha. kusumākulasundaratarupavane padumuppalabhāsurasaranikare puthucaṅkamamaṇḍitasitasikate subhasītavane viharati sugato [404] Sugato kusuma-ākula-sundara-taru-upavane paduma-uppala-bhāsura-sara-nikare puthu-caṅkama-maṇḍita-sita-sikate subha-Sīta-Vane viharati. The Fortunate (Buddha) lived in the beautiful Cool Wood, which is crowded with beautiful flowers and trees in the nearby woods, and has a multitude of lotuses and waterlilies in its shining lakes, and many covered walkways with white sand.

Jinacaritaṁ - The Life of the Victorious Buddha - 114

[Jetavanakathā] [The Story of Jeta’s Wood] tadā sudattavhayaseṭṭhiseṭṭho bahūhi bhaṇḍaṁ sakaṭehi gayha sāvatthito rājagahe manuññe sahāyaseṭṭhissa gharūpagantvā [405] Tadā Sudatta-vhaya-seṭṭhi-seṭṭho bahūhi sakaṭehi bhaṇḍaṁ gayha, Sāvatthito manuññe Rājagahe sahāya-seṭṭhissa gharaṁ upagantvā, Then the best of merchants, Sudatta by name,156 taking many of his wares, having gone from (his home at) Sāvatthī to the house of his merchant friend in the pleasant Rājagaha, teneva vutto subhagena buddho jāto ti loke dipadānam-indo sañjātapītīhi udaggacitto rattiṁ pabhātaṁ iti maññamāno [406] “Loke Dipadānam-Indo Buddho jāto” ti, tena-eva Subhagena vutto, sañjāta-pītīhi udagga-citto, rattiṁ pabhātaṁ iti maññamāno, Having heard his auspicious (friend) say: “A Buddha, a Lord of Men has arisen in the world”, his heart uplifted with the joy that had arisen, thinking that night had became day,

156

Also known as Anāthapiṇḍika (Feeder of those without protection, i.e. the poor, widows, beggars, etc.)

Jinacaritaṁ - The Life of the Victorious Buddha - 115 nikkhamma tamhā vigatandhakāre devānubhāvena mahāpathamhi gantvāna taṁ sītavanaṁ surammaṁ sampuṇṇacandaṁ va virājamānaṁ [407] taṁ dīparukkhaṁ viya pajjalantaṁ vilocanānandakaraṁ mahesiṁ disvāna tassuttamapādarāgaṁ paṭiggahetvā sirasā sudhīmā [408] tamhā nikkhamma, vigata-andhakāre mahā-pathamhi deva-ānubhāvena, su-rammaṁ taṁ Sīta-Vanaṁ gantvāna, sampuṇṇa-candaṁ va virājamānaṁ dīpa-rukkhaṁ viya pajjalantaṁ vilocana-ānanda-karaṁ taṁ Mahesiṁ disvāna, Tassa-uttama-pāda-rāgaṁ sirasā paṭiggahetvā, Su-Dhīmā, having departed from that place, the darkness along the main road being dispelled by the power of the Devas, after going to that very delightful Cool Wood, and seeing the Great Seer resplendent like the full moon, blazing forth like a lantern, bringing joy to the eyes, and accepting on his head His supreme and colourful feet, the Devout One (Sudatta), gambhīraṁ nipuṇaṁ dhammaṁ suṇitvā vimalaṁ varaṁ sotāpattiphalam-patvā sahassanayamaṇḍitaṁ [409] gambhīraṁ nipuṇaṁ vimalaṁ varaṁ Dhammaṁ suṇitvā, sahassa-naya-maṇḍitaṁ, sotāpatti-phalaṁ patvā, after listening to the profound, subtle, spotless, noble Dhamma, which is adorned with a thousand methods, and attaining the fruit of Stream-Entry, nimantetvāna sambuddhaṁ sasaṅghaṁ lokanāyakaṁ vaṇṇagandharasūpetaṁ datvā dānaṁ sukhāvahaṁ [410] sa-Saṅghaṁ Loka-Nāyakaṁ Sambuddhaṁ nimantetvāna, vaṇṇa-gandha-rasa-upetaṁ sukha-āvahaṁ dānaṁ datvā, inviting the Leader of the World, the Sambuddha, together with the Saṅgha, and giving them a pleasurable alms-meal furnished with (good) colour, smell, and taste, satthu āgamanatthāya sāvatthinagaraṁ varaṁ patiññaṁ so gahetvāna gacchanto antarāpathe [411] Satthu patiññaṁ varaṁ Sāvatthi-nagaraṁ āgamana-atthāya gahetvāna, so antarāpathe gacchanto and obtaining the Teacher’s promise for his coming to the noble town of Sāvatthī, he, while going along the path,

Jinacaritaṁ - The Life of the Victorious Buddha - 116 yojane yojane cārucittakammasamujjale vihāre pavare datvā kārāpetvā bahuṁ dhanaṁ [412] yojane yojane cāru-citta-kamma-samujjale pavare vihāre kārāpetvā, bahuṁ dhanaṁ datvā, league after league having had built charming, beautifully-made, glorious, excellent monasteries, and given a great deal of wealth (to support them), sāvatthiṁ punar-āgantvā pāsādasatamaṇḍitaṁ toraṇagghikapākāragopurādi virājitaṁ [413] puraṁ apahasantaṁ va devindassāpi sabbadā sabbasampattisampannaṁ naccagītādi sobhitaṁ [414] pāsāda-sata-maṇḍitaṁ, toraṇa-agghika-pākāra-gopura-ādi virājitaṁ, sabbadā DevaIndassa-api puraṁ apahasantaṁ va, sabba-sampatti-sampannaṁ nacca-gīta-ādi sobhitaṁ Sāvatthiṁ punar-āgantvā, and having returned to Sāvatthī, which is adorned with a hundred palaces, (and is) resplendent with decorated towers, city gates, and so on, which in every way surely mocks the city of the Lord of the Devas, being endowed with every good fortune, and adorned with dance and song, and so on, kasmiṁ so vihareyyā ti bhagavā lokanāyako samantānuvilokento vihārārahabhūmikaṁ [415] “Kasmiṁ So Loka-Nāyako Bhagavā vihareyyā?” ti vihāra-araha-bhūmikaṁ samantāanuvilokento, (thinking): “Where will He, the Leader of the World, the Gracious One, live?” and looking on all sides for a place that was suitable for a monastery, jetarājakumārassa uyyānaṁ nandanopamaṁ chāyūdakādisampannaṁ bhūmibhāgaṁ udikkhiya [416] hiraññakoṭisanthāravaseneva mahāyaso kiṇitvā pavare tamhi narāmaramanohare [417] Jeta-Rāja-kumārassa Nandana-upamaṁ chāyā-udaka-ādi-sampannaṁ uyyānaṁ udikkhiya. Mahā-Yaso bhūmi-bhāgaṁ hirañña-koṭi-santhāra-vasena-eva kiṇitvā, nara-amara-manohare pavare tamhi he saw Prince Jeta’s garden, which was like (Sakka’s garden) Nandana, being furnished with shade and water and so forth. The Greatly Famous One having bought that piece of land by covering it with ten million gold (pieces), in that noble place, which carried off the minds of men and immortals,

Jinacaritaṁ - The Life of the Victorious Buddha - 117 niccaṁ kiṅkiṇijālanādaruciraṁ siṅgīva siṅgākulaṁ rammaṁ nekamaṇīhi chattachadanaṁ āmuttamuttāvaliṁ nānārāgavitānabhāsurataraṁ pupphādinālaṅkataṁ citraṁ gandhakuṭiṁ varaṁ suvipulaṁ kāresi bhūsekharaṁ [418] niccaṁ kiṅkiṇi-jāla-nāda-ruciraṁ siṅgī-iva siṅga-ākulaṁ rammaṁ neka-maṇīhi chatta-chadanaṁ āmutta-mutta-āvaliṁ, nānā-rāga-vitāna-bhāsura-taraṁ pupphaṁ ādinā-alaṅkataṁ varaṁ citraṁ bhū-sekharaṁ su-vipulaṁ Gandha-Kuṭiṁ kāresi; had built the very large Fragrant Cottage (for the Buddha), which was always agreeable with the sound of nets of jingling bells, crowded with golden turrets, delightful with countless jewels, having a sunshade cover adorned with strings of pearls, most resplendent with many-coloured canopies, decorated with flowers, and so forth — a noble, beautiful crown for the earth; jinatrajānam-pi visālam-ālayaṁ vitānanānāsayanāsanujjalaṁ sumaṇḍitaṁ maṇḍapacaṅkamādinā vilumpamāṇaṁ manalocanaṁ sadā [419] Jina-atra-jānaṁ pi su-maṇḍitaṁ vitāna-nānā-sayanāsana-ujjalaṁ maṇḍapa-caṅkamaādinā sadā mana-locanaṁ vilumpamāṇaṁ visālam-ālayaṁ; and for the Victor’s (spiritual) sons also (he built) large dwellings, well-decorated with many glorious beds, seats and canopies, pavillions, walkways and so on, which all the time were captivating the mind’s eye; athāpi saṇhāmalasetavālukaṁ savedikācāruvisālamālakaṁ jalāsayaṁ sātatisītalodakaṁ sugandhisogandhikapaṅkajākulaṁ [420] atha-api saṇha-amala-seta-vālukaṁ, sa-vedikā-cāru-visāla-mālakaṁ, sāta-atisītalaudakaṁ, sugandhi-sogandhika-paṅkaja-ākulaṁ jala-āsayaṁ. then also lakes having soft, spotless, white sand, with railings and large charming enclosures, having pleasing and very cool water, and crowded with sweet-smelling white water lilies and lotuses.

Jinacaritaṁ - The Life of the Victorious Buddha - 118 suphullasālāsanasokanāgapunnāgapūgādi virājamānaṁ manoramaṁ jetavanābhidhānaṁ kārāpayī seṭṭhi vihāraseṭṭhaṁ [421] Seṭṭhi su-phulla-sāla-asana-asoka-nāga-punnāga-pūga-ādi virājamānaṁ mano-ramaṁ Jeta-vana-abhidhānaṁ vihāra-seṭṭhaṁ kārāpayī. The merchant had the best of monasteries made, the delightful Jeta’s Wood by name, which was resplendent with full-blossoming Sāla, Asana, Asoka, Iron Wood, Alexandrian Laurel, Arecanut (trees) and so on; visālakelāsadharādharuttamābhirāmapākāraphaṇindagopito janassa sabbābhimanatthasādhako vihāracintāmaṇi so virājite [422] visāla-kelāsa-dharā-dhara-uttama-abhirāma-pākāra-phana-inda-gopito. So vihāracintā-maṇi janassa sabba-abhimana-attha-sādhako virājite. which was guarded by a superb, delightful rampart shaped like a lordly snake’s hood, as large as Mount Kelāsa. That monastery shone like a wish-fulfilling jewel that accomplished all the people’s desires and needs. tato āgamanatthāya munindaṁ nāthapiṇḍiko dūtaṁ pāhesi so satthā sutvā dūtassa sāsanaṁ [423] Tato Nāthapiṇḍiko Muni-indaṁ āgamana-atthāya dūtaṁ pāhesi. So Satthā dūtassa sāsanaṁ sutvā, 157

Then the feeder of the Protector (of the World) sent a messenger (to ask) for the Lord of Sages coming. The Teacher, having heard the messenger’s communication, mahatā bhikkhusaṅghena tadā tamhā purakkhato nikkhamitvānupubbena patto sāvatthim-uttamaṁ [424] tadā mahatā bhikkhu-Saṅghena purakkhato, tamhā nikkhamitvā, anupubbena uttamaṁ Sāvatthiṁ patto. at that time surrounded by a great Saṅgha of monks, having departed from that place, in stages reached the supreme Sāvatthī.

157

Anāthapiṇḍika means "the feeder of those without protection"; but here there appears to be a deliberate ambiguity as Nāthapiṇḍika means "the feeder of the Protector (of the World)"! One can’t help but feel this is intentional as it would have been easy and metrical to write Anāthapiṇḍiko muniṁ if the pun hadn’t been intended.

Jinacaritaṁ - The Life of the Victorious Buddha - 119 samujjalāni nekāni dhajānādāya sundarā kumārā purato satthu nikkhamiṁsu surā yathā [425] Sundarā Kumārā samujjalāni nekāni, dhajāni-ādāya, Surā yathā, Satthu purato nikkhamiṁsu. Countless gloriously handsome princes, having taken flags, like Suras, went out (from Sāvatthī and stood) in front of the Teacher. nikkhamiṁsu tato tesaṁ pacchato taruṇaṅganā cārupuṇṇaghaṭādāya devakaññā yathā tathā [426] Tato tesaṁ pacchato taruṇa-aṅganā cāru-puṇṇa-ghaṭa-ādāya, Deva-kaññā yathā, tathā nikkhamiṁsu. Then behind them young women, taking charming and full water-pots, like Devamaidens, in the same way went out. puṇṇapātiṁ gahetvāna seṭṭhino bhariyā tathā saddhiṁ nekasatitthīhi nekālaṅkāralaṅkatā [427] Tathā seṭṭhino bhariyā, puṇṇa-pātiṁ gahetvāna, neka-sata-itthīhi saddhiṁ nekaalaṅkāra-alaṅkatā, Likewise the merchant’s wife, having taken full bowls, with countless hundreds of women ornamented with countless hundreds of ornaments, mahāseṭṭhi mahāseṭṭhisatehi saha nāyakaṁ abbhuggañchi mahāvīraṁ pūjito tehi nekadhā [428] mahā-seṭṭhi mahā-seṭṭhi-satehi saha Nāyakaṁ abbhuggañchi, Mahā-Vīraṁ tehi nekadhā pūjito. and the great merchant (Anāthapiṇḍika) together with hundreds of (other) great merchants came before the Leader, and the Great Champion was worshipped by them in countless ways. chabbaṇṇaraṁsīhi manoramehi puraṁ varaṁ piñjaravaṇṇabhāvaṁ netto munindo sugato sugatto upāvisī jetavanaṁ vihāraṁ [429] Mano-ramehi chaḷ-vaṇṇa-raṁsīhi varaṁ puraṁ piñjara-vaṇṇa-bhāvaṁ netto, MuniIndo Sugato su-gatto Jeta-Vanaṁ Vihāraṁ upāvisī. Because of his delightful six-coloured halo the noble city (of Sāvatthī) took on a golden hue, (and) the Lord of Sages, the Fortunate One, with well-formed limbs, entered the Jeta’s Wood Monastery.

Jinacaritaṁ - The Life of the Victorious Buddha - 120 cātuddisassa saṅghassa sambuddhapamukhassahaṁ imaṁ dammi vihāran-ti satthucārukarambuje [430] sugandhavāsitaṁ vāriṁ hemabhiṅkārato varaṁ ākiritvā adā rammaṁ vihāraṁ cārudassanaṁ [431] “Ahaṁ Sambuddha-pamukhassa cātur-disassa Saṅghassa imaṁ vihāraṁ dammi” ti, Satthu-cāru-kara-ambuje hema-bhiṅkārato varaṁ sugandha-vāsitaṁ vāriṁ ākiritvā, rammaṁ cāru-dassanaṁ vihāraṁ adā. (Anāthapiṇḍika said): “I give this monastery to the Saṅgha of the four quarters with the Sambuddha at their head”, and having poured excellent, perfumed water from a golden jug on the Teacher’s charming lotus-like hands, he donated the charming and beautiful monastery. surammaṁ vihāraṁ paṭiggayha seṭṭhaṁ anagghe vicittāsanasmiṁ nisinno janindānam-indo tilokekanetto tilokappasādāvahaṁ taṁ manuññaṁ [432] Surammaṁ seṭṭhaṁ vihāraṁ paṭiggayha, anagghe vicitta-āsanasmiṁ nisinno; JanaIndānaṁ Indo Ti-Loka-Eka-Netto ti-loka-ppasāda-āvahaṁ taṁ manuññaṁ After accepting that very delightful, excellent monastery, (the Buddha) sat down on a priceless and beautiful seat; the Lord of the Lords of Men, the Sole Leader of the Three Worlds, who brings pleasing joy to the three worlds, udārānisaṁsaṁ vihārappadāne anāthappadānena nāthassa tassa sudattābhidhānassa seṭṭhissa satthā yasassī hitesī mahesī adesī [433] Yasassī Hitesī Mahesī Satthā vihāra-ppadāne anātha-ppadānena udāra-ānisaṁsaṁ tassa nāthassa seṭṭhissa Sudatta-abhidhānassa adesī. the Famous One, the Benefactor, the Great Seer, the Teacher preached to that lordly merchant Sudatta by name on the great advantages of giving a monastery (together) with gifts to those without protection.

Jinacaritaṁ - The Life of the Victorious Buddha - 121 udārānisaṁsaṁ vihārappadāne kathetuṁ samattho vinā bhūripaññaṁ tilokekanāthaṁ naro kosi yutto mukhānaṁ sahassehi nekehi cāpi [434] Vihāra-ppadāne udāra-ānisaṁsaṁ Bhūri-Paññaṁ Ti-Loka-Eka-Nāthaṁ vinā, mukhānaṁ nekehi sahassehi yutto ca-api ko naro samattho kathetuṁ āsi? Except for the One of Extensive Wisdom, the Sole Protector of the Three Worlds, what man would be able to talk about the great advantages of giving a monastery, even if he harnessed countless thousands of mouths? iti vipulayaso so tassa dhammaṁ kathetvā api sakalajanānaṁ mānase tosayanto paramamadhuranādaṁ dhammabheriṁ mahantaṁ viharati paharanto tattha tatthūpagantvā [435] Iti so Vipula-Yaso tassa Dhammaṁ kathetvā, sakala-janānaṁ api mānase tosayanto, tattha tattha-upagantvā parama-madhura-nādaṁ mahantaṁ Dhamma-bheriṁ paharanto viharati. Thus He of Extensive Fame, having taught the Dhamma to (Anāthapiṇḍika), and also rejoicing the minds of all the people, having gone here and there, lived beating the great Dhamma drum, which has a supremely sweet sound.

[Vassānakathā] [The Story of the Rains Retreats] evaṁ tilokahitadena mahādayena lokuttamena paribhuttapadesapantiṁ niccaṁ surāsuramahoragarakkhasādi sampūjitaṁ aham-idāni nidassayissaṁ [436] Evaṁ niccaṁ Sura-Asura-Mahā-Uraga-Rakkhasa-ādi sampūjitaṁ, Ti-Loka-Hitadena Mahā-Dayena Loka-Uttamena paribhutta-padesa-pantiṁ ahaṁ idāni nidassayissaṁ. So now I will show the range of places used (for the Rains Retreat) by the One who Gives Benefit to the Three Worlds, the One of Great Pity, the Supreme One in the World, whom the Suras, Asuras, Great Snakes (Nāgas), Rakkhasas, and so forth always worshipped.

Jinacaritaṁ - The Life of the Victorious Buddha - 122 saddhammaraṁsinikarehi jinaṁsumāli veneyyapaṅkajavanāni vikāsayanto vāsaṁ akāsi pavaro paṭhamamhi vasse bārāṇasimhi nagare migakānanamhi [437] Pavaro Jina-aṁsu-māli Saddhamma-raṁsi-nikarehi veneyya-paṅkaja-vanāni vikāsayanto, paṭhamamhi Vasse, Bārāṇasimhi nagare Miga-Kānanamhi vāsaṁ akāsi. The Excellent, Victorious (Buddha) Sun, dwelt for the first Rains Retreat near the city of Banaras, in the Deer Grove, illuminating those who were responsive, who were like a lotus-wood,158 with a multitude of rays of the True Dhamma.159 nānappakāraratanāpaṇapantivīthi ramme pure pavararājagahābhidhāne vāsaṁ akāsi dutiye tatiye catutthe vasse pi kantataraveḷuvane pi nātho [438] Nātho nāna-ppakāra-ratana-āpaṇa-panti-vīthi ramme pavara-Rājagaha-abhidhāne pure kanta-tara-Veḷuvane pi, dutiye tatiye catutthe Vasse pi, vāsaṁ akāsi. The Protector dwelt for the second, third, and also the fourth Rains Retreat in the very agreeable Bamboo Wood, near the delightful and most excellent city Rājagaha by name, which has streets full of shops having various treasures. bhūpālamoḷimaṇiraṁsivirājamānaṁ vesālināmaviditaṁ nagaraṁ surammaṁ nissāya sakyamunikesari pañcamamhi vassamhi vāsam-akarittha mahāvanasmiṁ [439] Sakya-Muni-Kesarī, pañcamamhi Vassamhi, Bhū-pāla-moḷi-maṇi-raṁsi-virājamānaṁ su-rammaṁ nagaraṁ Vesāli-nāma-viditaṁ nissāya Mahā-Vanasmiṁ vāsaṁ akarittha. The Sage-Lion of the Sakyas, in the fifth Rains Retreat, has dwelt in the Great Wood, which was near to the very delightful city known by the name of Vesālī, which was resplendent with the rays of the crown-jewels of (many) Princes.160

158

The lotus is known to be responsive to the sun’s course through the sky. Including the first two discourses: Dhammacakkappavattanasuttaṁ and Anattalakkaṇasuttaṁ. 160 It was here that Mahāpajāpatī Gotamī obtained permission to found the Bhikkhuṇī order during the Buddha’s fifth rains Retreat. 159

Jinacaritaṁ - The Life of the Victorious Buddha - 123 phullātinīlavimaluppalacārunetto siṅgīsamānatanujotihi jotamāno buddho anantaguṇasannidhi chaṭṭhavasse vāsaṁ akā vipulamaṅkulapabbatasmiṁ [440] Phulla-ati-nīla-vimala-uppala-cāru-netto, siṅgī-samāna-tanu-jotihi jotamāno anantaguṇa-sannidhi Buddho, chaṭṭha-Vasse, vipula-Maṅkula-pabbatasmiṁ vāsaṁ akā. The Buddha, the repository of endless virtues, having charming eyes like blossoming, very blue, spotless water-lilies, radiating with his radiant gold-like body, in the sixth Rains Retreat, dwelt on the great Mount Maṅkula. gambhīraduddasataraṁ madhuraṁ marūnaṁ desetva dhammam-atulo sirisannivāso devindasītalavisālasilāsanasmiṁ vassamhi vāsam-akarī muni sattamamhi [441] Gambhīra-duddasa-taraṁ madhuraṁ Dhammaṁ Marūnaṁ desetvā, atulo sirisannivāso Muni Deva-Inda-sītala-visāla-silā-āsanasmiṁ, sattamamhi Vassamhi, vāsaṁ akarī. 161

Preaching the most profound, hard-to-see, sweet Dhamma to the Maruts, in the seventh Rains Retreat, the incomparable, glorious Sage, dwelt on the cool, large, 162 stone throne of the Lord of Gods (Sakka). phullāravindacaraṇo caraṇādhivāso so suṁsumāragirināmadharādharamhi vāsaṁ akā paramamāraji aṭṭhamasmiṁ vassamhi kantatarabhesakalāvanamhi [442] So phulla-aravinda-caraṇo caraṇa-adhivāso Parama-Māra-ji, Suṁsumāra-giri-nāmadharādharamhi kanta-tara-Bhesakalā-vanamhi, aṭṭhamasmiṁ Vassamhi, vāsaṁ akā. He, the Excellent Victor over Māra, the one with blossoming lotus-like feet, the abode of (good) conduct, in his eighth Rains Retreat, dwelt in the pleasing Bhesakalā Wood on the mountain named Crocodile Hill.

161

Normally the absolutive indicates that the action is complete before the action of the main verb; but here, through poetical license, it indicates simultaneity. 162 In Tāvatiṁsa Heaven, which is where, according to tradition, the Buddha first taught the Abhidhamma.

Jinacaritaṁ - The Life of the Victorious Buddha - 124 nānāmatātibahutitthiyasappadappaṁ hantvā tilokatilako navamamhi vasse vāsaṁ akāsi rucire atidassanīye kosambisimbalivane jinapakkhirājā [443] Ti-Loka-Tilako Jina-pakkhi-rājā nānā-mata-ati-bahu-titthiya-sappa-dappaṁ hantvā, navamamhi Vasse, rucire atidassanīye Kosambi-Simbali-vane vāsaṁ akāsi. The Ornament of the Three Worlds, the Victorious Bird-King,163 having destroyed the arrogance of a great many snake-like sectarians, who had various opinions, in the ninth Rains Retreat, dwelt in the agreeable, very fair, Silk-cotton Wood near to Kosambī. tesaṁ mahantakalahaṁ samituṁ yatīnaṁ nissāya vāraṇavaraṁ dasamamhi vasse pupphābhikiṇṇavipulāmalakānanasmiṁ vāsaṁ akā munivaro varapārileyye [444] Tesaṁ yatīnaṁ mahanta-kalahaṁ samituṁ, dasamamhi Vasse, Muni-Varo vāraṇavaraṁ nissāya puppha-abhikiṇṇa-vipulā-amala-kānanasmiṁ vara-Pārileyye vāsaṁ akā. To quieten the great dispute amongst the monks,164 in the tenth Rains Retreat, the Noble Sage dwelt with the noble elephant165 in the noble, extensive, spotless Pārileyya forest, which was strewn with flowers.

163

Pakkhirāja is another name for the Garuḷās, who were always fighting with the Nāgas, or snakes; the similie is a little difficult here. According to DPPN (p. 775) Garuḷās normally reside in Silk-cotton woods. I have been unable to identify the sectarians referred to here. 164

This was a dispute that had arisen in Kosambī, initially about a point of discipline. The Buddha tried to stop the fighting but when he was unable to do that, he retired to the Pārileyya forest, and there an elephant looked after his every need (see Vin. Mahāvagga, Kosambakakkhandaka, Pārileyyakagamanakathā; and Udāna Nāgasuttaṁ 4.5). 165

Both the Vākhyās and Rouse take the meaning of nissāya differently, and interpret this verse as saying that the Buddha tried to appease the dispute by means of the elephant, though there is no such suggestion in the texts themselves.

Jinacaritaṁ - The Life of the Victorious Buddha - 125 dhammāmatena janataṁ ajarāmarattaṁ netto vilocanamanoharasuddhadanto nālābhidhānadijagāmavare munindo vāsaṁ akā amitabuddhi dasekavasse [445] Dhamma-amatena janataṁ ajara-amarattaṁ netto vilocana-mano-hara-suddha-danto amita-buddhi Muni-Indo, dasa-eka-Vasse, Nāla-abhidhāna-di-ja-gāma-vare vāsaṁ akā. The Lord of Sages, who had immeasureable intelligence, mind-captivating eyes, pure teeth, who leads people to the ageless, deathless state (of Nibbāna) by means of the deathless Dhamma, in the eleventh Rains Retreat, dwelt near the noble brāhmaṇa 166 village named Nāla. verañjacārudijagāmasamīpabhūte ārāmake surabhipupphaphalābhirāme sabbaññu sakyamuni bārasamamhi vasse vāsaṁ akāsi pucimandadumindamūle [446] Sabbaññu Sakya-Muni Pucimanda-Duma-inda-mūle Verañja-cāru-di-ja-gāma-samīpabhūte surabhi-puppha-phala-abhirāme ārāmake, bārasamamhi Vasse, vāsaṁ akāsi. The Omniscient Sakyan Sage, in the twelth Rains Retreat, dwelt at the foot of a Lordly Nimba tree in a monastery having delightful, fragrant, flowers and fruits, 167 which was near the charming brāhmaṇa village of Verañjā. phullāravindavadano ravicārusobho lokassa atthacariyāya dayādhivāso vāsaṁ akā ruciracāliyapabbatasmiṁ vīro tilokagaru terasamamhi vasse [447] Phulla-aravinda-vadano ravi-cāru-sobho dayā-adhivāso, Ti-Loka-Garu Vīro lokassa attha-cariyāya, terasamamhi Vasse, rucira-Cāliya-pabbatasmiṁ vāsaṁ akā. The Teacher of the Three Worlds, the Champion, whose face was like a blossoming lotus flower, who shone like a beautiful sun, whose abode was pity, living for the benefit of the world, in the thirteenth Rains Retreat, dwelt on the agreeable Cāliya mountain.168

166

This appears to be a village near Rājagaha, also called Nālaka and Ekanāḷa. The monastery was called Dakkhiṇāgiri, and according to the Great Chronicle of Buddhas (Mahābuddhavaṁsa), this is when the Buddha converted Kasībhāradvāja (see Sn. 1.4). 167 The Buddha had to suffer hunger during this Rains Retreat as there was a famine in the country (this was apparently retribution for abusing Buddha Phussa and his disciples in a previous life, see Apadāna, I, 300). 168 Also called Cālika. During this Rains Retreat Meghiya was his attendent, and the events related in Meghiyasuttaṁ (Udāna 4.1) took place at this time. The Buddha also spent the eighteenth and nineteenth Rains Retreats there.

Jinacaritaṁ - The Life of the Victorious Buddha - 126 bandhūkapupphasamapādakarābhirāmo dhammissaro pavarajetavane suramme dhīro mahiddhi muni cuddasamamhi vasse vāsaṁ akā sakalasattahitesu yutto [448] Bandhuka-puppha-sama-pāda-kara-abhirāmo Dhamma-Issaro sakala-satta-hitesu yutto — Dhīro Mahiddhi Muni — cuddasamamhi Vasse, suramme pavara-Jetavane vāsaṁ akā. The Master of the Dhamma, whose delightful hands and feet were like Bandhuka flowers, devoted to the welfare of all beings — the Hero, the Sage of Great Power — in the fourteenth Rains Retreat, dwelt in the very delightful and excellent Jeta’s Wood. veneyyabandhuvanarāgagaje vihantvā vassamhi pañcadasame munisīharājā vāsaṁ akā kapilavatthudharādharorunigrodharāmaramaṇīyamaṇigguhāyaṁ [449] Muni-Sīha-Rājā, veneyya-bandhu-vana-rāga-gaje vihantvā, pañcadasame Vassamhi, Kapilavatthu-dharādhara-uru-Nigrodha-Ārāma-ramaṇīya-Maṇi-Guhāyaṁ vāsaṁ akā. The Lion King of Sages, having slain the forest of elephant-like passion in his responsive relatives,169 in the fifteenth Rains Retreat, dwelt in the delightful Jewel Cave in Nigrodha’s Monastery, on a broad mountain near Kapilavatthu. yakkham-pi kakkhalataraṁ suvinītabhāvaṁ netvā pure varatam-ālavakābhidhāne vassamhi vāsam-akarī dasachaṭṭhamamhi netto janaṁ bahutaram-pi ca santimaggaṁ [450] Kakkhala-taraṁ yakkhaṁ pi su-vinīta-bhāvaṁ netvā, bahu-taraṁ pi janaṁ ca santimaggaṁ netto, dasachaṭṭhamamhi Vassamhi, varatam-Ālavaka-abhidhāne pure vāsam-akarī. After guiding the very harsh yakkha (Ālavaka) to a state of good discipline, while leading a great many people along the Path to Peace, in the sixteenth Rains Retreat, he dwelt near the very excellent city named Ālavaka.170

169 170

The allusion escapes me here.

This refers to the incidents recorded in Ālavakasuttaṁ (Sn 1.10). But there the city is called Ālavī.

Jinacaritaṁ - The Life of the Victorious Buddha - 127 pākāragopuraniketanatoraṇādi nettābhirāmavararājagahe mahesī vāsaṁ akānadhivaro dasasattamamhi vassamhi patthaṭayaso bhuvanattayasmiṁ [451] Bhuvana-ttayasmiṁ patthaṭa-yaso anadhivaro Mahesī, dasasattamamhi Vassamhi, pākāra-gopura-niketana-toraṇa-ādi netta-abhirāma-vara-Rājagahe vāsaṁ akā. The unsurpassed Great Seer, whose fame had spread throughout the three realms, in the seventeenth Rains Retreat, dwelt near the excellent Rājagaha, which delighted the eyes with its ramparts, gateways, houses, archways, and so forth.171 dhammosadhena madhurena sukhāvahena lokassa ghoratararāgarajaṁ vihantvā vassamhi vāsam-akarī dasa-aṭṭhamasmiṁ aṅgīraso pavaracāliyapabbatasmiṁ [452] Aṅgīraso madhurena sukha-āvahena Dhamma-osadhena lokassa ghora-tara-rāgarajaṁ vihantvā, dasa-aṭṭhamasmiṁ Vassamhi, pavara-Cāliya-pabbatasmiṁ vāsamakarī. 172

Aṅgīrasa, having slain the terrible stain of passion in the world with the sweet, pleasurable Dhamma-medicine, in the eighteenth Rains Retreat, dwelt on Cāliya mountain. veneyyabandhujanamoharipuṁ uḷāraṁ hantvāna dhamma-asinā varadhammarājā ekūnavīsatimake puna tattha vasse vāsaṁ akā madhurabhārati lokanātho [453] Madhura-bhāratī Loka-Nātho, Vara-Dhamma-Rājā, Dhamma-asinā veneyya-bandhujana-moha-ripuṁ uḷāraṁ hantvāna, ekūna-vīsatimake Vasse, puna tattha vāsaṁ akā. The sweet-voiced Protector of the World, the Noble King of Dhamma, after slaying with the sword of the Dhamma the great enemy delusion in the responsive people and kinsmen, in the nineteenth Rains Retreat, again dwelt there (on Cāliya mountain).

171

This was at the Bamboo Grove (Veḷuvana) Monastery. According to Mahābuddhavaṁsa this is when the Buddha delivered the Vijayasuttaṁ (Sn 1.11). 172 Aṅgīrasa appears to have been one of the Buddha’s clan names (s.v. DPPN, for other suggestions).

Jinacaritaṁ - The Life of the Victorious Buddha - 128 suddhāsayo pavararājagahe vicitte vāsaṁ akāsi samavīsatimamhi vasse lokassa atthacaraṇe subhakapparukkhe cintāmaṇippavarabhaddaghaṭo munindo [454] Suddha-āsayo Muni-Indo, lokassa attha-caraṇe, subha-kappa-rukkhe cintā-maṇippavara-bhadda-ghaṭo, sama-vīsatimamhi vasse, vicitte pavara-Rājagahe vāsaṁ akāsi. The Lord of Sages, who was an abode of purity, living for the welfare of the world, like the auspicious wish-fulfilling tree, the wish-fulfilling gem, or the excellent lucky pot, in the twentieth Rains Retreat, dwelt near the beautiful and excellent Rājagaha. evaṁ tilokamahito anibaddhavāsaṁ katvā caram-paṭhamabodhiyuḷārapañño chabbaṇṇaraṁsisamupetavicittadeho lokekabandhu bhagavā avasesakāle [455] Evaṁ Ti-Loka-Mahito Uḷāra-Pañño Loka-Eka-Bandhu Bhagavā, chaḷ-vaṇṇa-raṁsisamupeta-vicitta-deho, paṭhama-bodhiyā anibaddha-vāsaṁ katvā, caraṁ avasesa-kāle. Thus the One Honoured by the Three Worlds dwelt nowhere continually; and during the first period after the Awakening,173 the One of Extensive Wisdom, the Sole Kinsman of the World, the Gracious One, having a beautiful body endowed with a six-coloured halo, travelled for the rest of the time. sāvatthiyaṁ pavarajetavane ca ramme dibbālaye va samalaṅkatapubbarāme vāsaṁ akāsi muni vīsatipañcavasse lokābhivuddhinirato sukhasannivāso [456] Loka-abhivuddhini-rato Sukha-sannivāso Muni, vīsati-pañca-Vasse, Sāvatthiyaṁ ramme pavara-Jetavane ca, dibba-ālaye va samalaṅkata-Pubbārāme ca, vāsaṁ akāsi. The Sage, who delights in the progress of the world, who abides happily, for (the next) twenty-five Rains Retreats, dwelt near Sāvatthī, in the delightful and excellent Jeta’s Wood, and in the decorated Eastern Monastery, which was like an abode of the gods.

173

The first twenty years after the Awakening are referred to as the paṭhamabodhi.

Jinacaritaṁ - The Life of the Victorious Buddha - 129 iti amitadayo yo pañcatālīsavasse manujamanavanasmiṁ jātarāgaggirāsiṁ paramamadhuradhammambūhi nibbāpayanto avasi sa munimegho lokasantiṁ karotu [457] Iti yo amita-dayo pañcatālīsa-vasse manuja-mana-vanasmiṁ jāta-rāga-aggi-rāsiṁ parama-madhura-Dhamma-ambūhi nibbāpayanto avasi. Sa Muni-Megho loka-santiṁ karotu. Thus he who has measureless pity, dwelt for forty-five years extinguishing the massive fires of passion that had arisen in the forest-like minds of men with the supremely sweet Dhamma-water. May He, the Raincloud-Sage, bring peace to the world!

[Nigamana] [Conclusion] paññāvaraṅganā mayhaṁ sañjātā manamandire tosayantī sabbajanaṁ vuddhiṁ gacchatu sabbadā [458] Mayhaṁ mana-mandire sañjātā Paññā-vara-aṅganā, sabbajanaṁ tosayantī, sabbadā vuddhiṁ gacchatu. May the noble lady Wisdom, who has arisen in the sphere of my mind, while pleasing all the people, increase everyday. citaṁ yaṁ racayantena jinassa caritaṁ mayā puññaṁ tassānubhāvena sampatto tusitālayaṁ [459] Jinassa Caritaṁ racayantena mayā yaṁ puññaṁ citaṁ tassa-ānubhāvena, Tusitaālayaṁ sampatto, (May I), through the power of the merit that has accumulated through my writing The Life of the Victorious Buddha, after attaining the Tusita abode, metteyyalokanāthassa suṇanto dhammadesanaṁ tena saddhiṁ ciraṁ kālaṁ vindanto mahatiṁ siriṁ [460] Metteyya-Loka-Nāthassa Dhamma-desanaṁ suṇanto, tena saddhiṁ ciraṁ kālaṁ mahatiṁ siriṁ vindanto. while listening to the Dhamma preaching of the Protector of the World, Metteyya, enjoy with him honour and success for a long time.

Jinacaritaṁ - The Life of the Victorious Buddha - 130 buddhe jāte mahāsatto ramme ketumatīpure rājavaṁse janitvāna tihetupaṭisandhiko [461] Ramme Ketumatī-pure Buddhe jāte, ti-hetu-paṭisandhiko mahā-satto rāja-vaṁse janitvāna, And when that (future) Buddha is (re)born in that delightful city of Ketumatī,174 175 (may I), a great being, having been born with three root conditions, after arising in a royal lineage, cīvaraṁ piṇḍapātañ-ca anagghaṁ vipulaṁ varaṁ senāsanañ-ca bhesajjaṁ datvā tassa mahesino [462] cīvaraṁ piṇḍapātaṁ ca anagghaṁ vipulaṁ varaṁ senāsanaṁ ca bhesajjaṁ tassa Mahesino datvā, and given robes, almsfood, a priceless, extensive, noble dwelling, and medicine176 to that Great Seer, sāsane pabbajitvāna jotento tam-anuttaraṁ iddhimā satimā sammā dhārento piṭakattayaṁ [463] Sāsane pabbajitvāna, anuttaraṁ taṁ jotento, iddhimā satimā piṭakattayaṁ sammā dhārento, and going forth in that dispensation, while illuminating that unsurpassed (dispensation), being endowed with supernatural powers and mindfulness, while bearing the three baskets (of the scriptures) well in mind, vyākato tena buddhoyaṁ hessatī ti anāgate uppannuppannabuddhānaṁ dānaṁ datvā sukhāvahaṁ [464] tena “Ayaṁ anāgate Buddho hessatī” ti vyākato, uppanna-uppanna-Buddhānaṁ sukhāvahaṁ dānaṁ datvā, after (hearing) his declaration: “This (man) will be a Buddha in the future”, and giving pleasureable gifts to the various Buddhas who will arise,

174

According to DN 26: this will be the name of what was called Banaras in Gotama Buddha’s time. 175 This meaning is brought forward from v. 468. 176 i.e. the four requisites allowed to monks.

Jinacaritaṁ - The Life of the Victorious Buddha - 131 saṁsāre saṁsaranto hi kapparukkho va pāṇinaṁ icchiticchitam-annādiṁ dadanto madhuraṁ varaṁ [465] Saṁsāre saṁsaranto, pāṇinaṁ hi kapparukkho va, icchita-icchitaṁ madhuraṁ varaṁ anna-ādiṁ dadanto, while travelling on in Saṁsāra, like a wish fulfilling tree, giving sweet excellent food and so on, and whatever they longed for to living beings, maṁsalohitanettādiṁ dadaṁ cittasamāhito sīlanekkhammapaññādiṁ pūrento sabbapāramiṁ [466] citta-samāhito maṁsa-lohita-netta-ādiṁ dadaṁ, sīla-nekkhamma-paññā-ādiṁ sabbapāramiṁ pūrento and with well-composed mind, giving flesh, blood, eyes and so on, while fulfilling all the perfections beginning with virtue, renunciation, wisdom and so forth, pāramīsikharaṁ patvā buddho hutvā anuttaro desetvā madhuraṁ dhammaṁ jantūnaṁ sivam-āvahaṁ [467] pāramī-sikharaṁ patvā, anuttaro Buddho hutvā, jantūnaṁ sivam-āvahaṁ madhuraṁ Dhammaṁ desetvā, after attaining the height of perfection, and becoming an unsurpassed Buddha, and teaching the pleasureable sweet Dhamma to the people, sabbaṁ sadevakaṁ lokaṁ brahāsaṁsārabandhanā mocayitvā varaṁ khemaṁ pāpuṇeyyaṁ sivaṁ puraṁ [468] sabbaṁ sa-devakaṁ lokaṁ brahā-saṁsāra-bandhanā mocayitvā, varaṁ khemaṁ sivaṁ puraṁ pāpuṇeyyaṁ! and releasing the whole world, including the Devas, from the bondage of this immense Saṁsāra, attain the noble, peaceful, safe state (of Nibbāna)!

Jinacaritaṁ - The Life of the Victorious Buddha - 132 laṅkālaṅkārabhūtena bhūpālanvayaketunā vijayabāhunā raññā sakanāmena kārite [469] satoyāsayapākāragopurādivirājite pariveṇavare ramme vasatā santavuttinā [470] medhaṅkarābhidhānena dayāvāsena dhīmatā therena racitaṁ etaṁ sabbhi saṁsevitaṁ sadā [471] Laṅkā-alaṅkāra-bhūtena bhū-pāla-anvaya-ketunā Vijaya-Bāhunā Raññā saka-nāmena kārite, satoyāsaya-pākāra-gopura-ādi-virājite ramme pariveṇa-vare santa-vuttinā vasatā dayā-vāsena dhīmatā, sadā sabbhi saṁsevitaṁ, Medhaṅkara-abhidhānena Therena etaṁ racitaṁ. This (Jinacarita) was written by the compassionate, devout, elder, Medhaṅkara by name, who always associates with the virtuous, while dwelling peacefully in a noble residence, resplendent with lakes, ramparts, gates, and so forth, which was made by King Vijayabāhu, a chief of princely lineage, who has become the ornament of (Śrī) Laṅkā, and which bears his own name. bhave bhavedha gāthānaṁ tesattati catussataṁ ganthato pañcapaññāsādhikaṁ pañcasataṁ iti [472] Idha gāthānaṁ te-sattati catur-sataṁ bhave, ganthato pañca-paññāsa-adhikaṁ pañcasataṁ iti bhave. Here there should be four hundred and seventy three verses, and there will be more than five hundred and fifty five sections.177 Niṭṭhitaṁ Jinacaritaṁ178 The Life of the Victorious Buddha is Finished

177

This would suggest that in the text we now receive one of the verses is missing. The sections (gantha) referred to are groups of thirty-two syllables, which makes 17,760 syllables in all; but according to my count there are only 17,699 syllables in the text (i.e. it is 61 syllables short), which would give 553 sections; this again suggests that at least one verse is missing from the text, and maybe we can infer that the verse was written in Mālinī metre, which is a favourite of the Author’s, consisting of 15 syllables to the line. 178 Omitted by Rouse, Vimalavaṁsa, and Tilakasiri.